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UNIVERSITY  OF  PITTSBURGH 


JJarlington  JVleinorial  J_(ibrary 


LIBRARY 


OF 


Aboriginal  American 
Literature. 


No.  V. 


EDITED  BY 

D.    G.    BRINTON,  M.  D. 


PHILADELPHIA 
1885. 


BRINTON  S  LIBRARY  OF 

ABORIGINAL  AMERICAN  LITERATURE. 

NUMBER  V. 


THE  LENAPE 


AND   THEIR 


LEGENDS; 

WITH  THE  COMPLETE  TEXT  AND  SYMBOLS 

OF    THE 

WALAM   GLUM, 

A  NEW  TRANSLATION,  AND  AN  INQUIRY  INTO  ITS  AUTHENTICITY. 

BY 

DANIEL  G.  BRINTON,  A.M.,  M.D., 

Professor  of  Ethnology  and  Archeology  at  the  Academy  of  Natural 
Sciences,  Philadelphia. 
President  of  the  Numismatic  and  Antiquarian  Society  of  Philadelphia ;  Member  of  the 
American  Philosophical  Society,  the  American  Antiquarian  Society,  the  Pennsyl- 
vania Historical  Society,  etc.;  Membre  de  la  Societe  Royale  des  Antiquaires  du 
Nord;  Delegue  General  de  I'lnstitution  Ethnographique ;  Vice-President  du 
Congres  International  des  Americanistes  ;  Corresponding  Member  of  the  Anthro- 
pological Society  of  Washington,  etc. 

D.  G.  BRINTON. 

PHILADELPHIA. 

1885. 


-"  7  F  9 


^^^9 


& 


Entered  according  to  Act  of  Congress,  in  the  year  1885,  by 

D.     G,     BRINTON, 

In  the  Office  of  the  Librarian  of  Congress.     All  rights  reserved. 


PREFACE. 


In  the  present  volume  I  have  grouped  a  series  of  ethno- 
logical studies  of  the  Indians  of  Eastern  Pennsylvania,  New 
Jersey  and  Maryland,  around  what  is  asserted  to  be  one  of 
the  most  curious  records  of  ancient  American  history. 

For  a  long  time  this  record — the  Walam  Olum,  or  Red 
Score — was  supposed  to  have  been  lost.  Having  obtained 
the  original  text  complete  about  a  year  ago,  I  printed  a  few 
copies  and  sent  them  to  several  educated  native  Delawares 
with  a  request  for  aid  in  its  translation  and  opinions  on  its 
authenticity.  The  results  will  be  found  in  the  following 
pages. 

The  interest  in  the  subject  thus  excited  prompted  me  to  a 
general  review  of  our  knowledge  of  the  Lenape  or  Dela- 
wares, their  history  and  traditions,  their  language  and  cus- 
toms. This  disclosed  the  existence  of  a  number  of  MSS.  not 
mentioned  in  bibliographies,  some  in  the  first  rank  of  im- 
portance, especially  in  the  field  of  linguistics.  Of  these  I 
have  made  free  use. 

In  the  course  of  these  studies  I  have  received  suggestions 
and  assistance  from  a  number  of  obliging  friends,  among 
whom  I  would  mention  the  native  Delawares,  the  Rev.  Albert 
Anthony,  and  the  Rev.  John  Kilbuck  ;  Mr.  Horatio  Hale 
and  the  Right  Rev.  E.  de  Schweinitz  ;  Dr.  J.  Hammond 
Trumbull,  Prof.  A.  M.  Elliott  and  Gen.  John  Mason  Brown. 

Not  without  hesitation  do  I  send  forth  this  volume  to  the 

V 


VI  PREFACE. 

learned  world.  Regarded  as  an  authentic  memorial,  the 
original  text  of  the  Walam  Olum  will  require  a  n:iore  accu- 
rate rendering  than  I  have  been  able  to  give  it ;  while  the 
possibility  that  a  more  searching  criticism  will  demonstrate 
it  to  have  been  a  fabrication  may  condemn  as  labor  lost  the 
pains  that  I  have  bestowed  upon  it.  Yet  even  in  the  latter 
case  my  work  will  not  have  been  in  vain.  There  is,  I  trust, 
sufificient  in  the  volume  to  justify  its  appearance,  apart  from 
the  Red  Score ;  and  the  latter,  by  means  of  this  complete 
presentation,  can  now  be  assigned  its  true  position  in  Ameri- 
can archaeology,  whatever  that  may  be. 


CONTENTS. 


CHAPTER  I.— I  r.     The  Algonkin  Stock 9 

Scheme  of  its  Dialects. — Probable  Primitive  Location. 

§  2.     The  Iroquois  Stock 13 

The  Susquehannocks. — The  Hurons. — The  Cherokees. 


CHAPTER  n. — The  Wapanachki  or  Eastern  Algonkin  Con- 
federacy      19 

The  Confederated  Tribes. — The  Mohegans.— The  Nanticokes. — The  Co- 
noys. — The  Shawnees. — The  Saponies. — The  Assiwikalees. 

CHAPTER  HI.— The  Lenape  or  Delawares 33 

Derivation  of  the  Name  Lenape. — The  Three  Sub-Tribes  :  the  Minsi  or 
Wolf,  the  Unami  or  Turtle,  and  the  Unalachtgo  or  Turkey  Tribes. — 
Their  Totems. — The  New  Jersey  Tribes:  the  Wapings,  Sanhicans  and 
Mantas. — Political  Constitution  of  the  Lenape. — Vegetable  Food  Re- 
sources.— Domestic  Architecture. — Manufactures. — Paints  and  Dyes. — 
Dogs. — Interments. — Computation  of  Time. — Picture  Writing. — Record 
Sticks. — Moral  and  Mental  Character. — Religious  Belief — Doctrine  of 
the  Soul. — The  Native  Priests. — Religious  Ceremonies. 

CHAPTER    IV. — The    Literature    and    Language    of    the 
Lenape 74 

§  1.  Literature  of   the  Lenape  Tongue. — Campanius;    Penn  ;   Thomas; 

Zeisberger;     Heckewelder;     Roth;    Ettwein ;    Grube;    Dencke; 

Luckenbach  ;    Henry  ;    Vocabularies ;   a  Native   Letter. 
g  2.  General  Remarks  on  the  Lenape. 
g  3.  Dialects  of  the  Lenape. 
g  4.  Special   Structure    of   the    Lenape.— The    Root    and    the    Theme ; 

Prefixes;    Suffixes;    Derivatives;    Grammatical    Notes. 

CHAPTER  v.— Historical  Sketches  of  the  Lenape 109 

g  I.  The  Lenape  as  "Women." 
g  2.  Recent  Migrations  of  the  Lenape. 

g  3.  Missionary    Efforts    in   the   Provinces   of   Pennsylvania   and    New 
Jersey. 

vii 


Vlll  CONTENTS. 

PAGE 

CHAPTER  VI.— Myths  and  Traditions  of  the  Lenape 130 

Cosmogonical  and  Culture  Myths.— The  Culture-hero,  Michabo.— Myths 
from  Lindstrom,  Ettwein,  Jasper  Donkers,  Zeisberger. — Native 
Symbolism. — The  Satumian  Age. — Mohegan  Cosmogony  and  Mi- 
gration Myth. 

National  Traditions. — Beatty's  Account. — The  Number  Seven. — Hecke- 
welder's  Account. — Prehistoric  Migrations. — Shavi^nee  Legend. — 
Lenape  Legend  of  the  Naked  Bear. 


CHAPTER  VII.— The   Walam   Olum  :    Its   Origin,  Authen- 
ticity AND  Contents 148 

Biographical  Sketch  of  Rafinesque. — Value  of  his  Writings.— His  ac- 
count of  the  Walum  Olum. — Was  it  a  Forgery  ? — Rafinesque's 
Character. — The  Text  Pronounced  Genuine  by  Native  Delawares. 
— Conclusion  Reached. 

Phonetic  System  of  the  Walum  Olum. — Metrical  Form. — Pictographic 
System. — Derivation  and  Precise  Meaning  of  Walum  Olum. — The 
MS.  of  the  Walam  Olum. — General  Synopsis  of  the  Walam 
Olum. — Synopsis  of  its  Parts. 

THE  WALUM  OLUM.— Original  Text  and  Translation 169 

Notes 219 

Vocabulary 233 

Appendix 255 

Index 257 


THE   LENAPE 

AND  THEIR  LEGENDS. 


CHAPTER  I. 

§  I.     The  Algonkin  Stock. 

Scheme  of  its  Dialects. — Probable  Primitive  Location. 

§  2.     The  Iroquois  Stock. 

The  Susquehannocks. — The  Hurons. — The  Cherokees. 

§  I.      The  Algonkin  Stock. 

About  the  period  1 500-1 600,  those  related  tribes  whom  we 
now  know  by  the  name  of  Algonkins  were  at  the  height  of 
their  prosperity.  They  occupied  the  Atlantic  coast  from  the 
Savannah  river  on  the  south  to  the  strait  of  Belle  Isle  on  the 
north.  The  whole  of  Newfoundland  was  in  their  possession ; 
in  Labrador  they  were  neighbors  to  the  Eskimos ;  their  north- 
ernmost branch,  the  Crees,  dwelt  along  the  southern  shores 
of  Hudson  Bay,  and  followed  the  streams  which  flow  into  it 
from  the  west,  until  they  met  the  Chipeways,  closely  akin 
to  themselves,  who  roamed  over  the  water  shed  of  Lake  Su- 
perior. -The  Blackfeet  carried  a  remote  dialect  of  their  tongue 
quite  to  the  Rocky  Mountains ;  while  the  fertile  prairies  of 
Illinois  and  Indiana  were  the  homes  of  the  Miamis.  The 
area  of  Ohio  and  Kentucky  was  very  thinly  peopled  by  a  few 
B  9 


10      THE  LENAPE  AND  THEIR  LEGENDS. 

of  their  roving  bands;  but  east  of  the  Alleghanies,  in  the 
valleys  of  the  Delaware,  the  Potomac  and  the  Hudson,  over 
the  barren  hills  of  New  England  and  Nova  Scotia,  and 
throughout  the  swamps  and  forests  of  Virginia  and  the  Caro- 
linas,  their  osier  cabins  and  palisadoed  strongholds,  their 
maize  fields  and  workshops  of  stone  implements,  were  num- 
erously located. 

It  is  needless  for  my  purpose  to  enumerate  the  many  small 
tribes  which  made  up  this  great  group.  The  more  prominent 
were  the  Micmacs  of  Nova  Scotia,  the  Abnakis  of  Maine,  the 
Pequots  and  Narragansets,  in  New  England,  the  Mohegans 
of  the  Hudson,  the  Lenape  on  the  Delaware,  the  Nanticokes 
around  Chesapeake  Bay,  the  Pascataway  on  the  Potomac, 
and  the  Powhatans  and  Shawnees  further  south;  while 
between  the  Great  Lakes  and  the  Ohio  river  were  the 
Ottawas,  the  Illinois,  the  Pottawatomies,  the  Kikapoos, 
Piankishaws,  etc. 

The  dialects  of  all  these  were  related,  and  evidently  at 
some  distant  day  had  been  derived  from  the  same  primitive 
tongue.  Which  of  them  had  preserved  the  ancient  forms 
most  closely,  it  may  be  premature  to  decide  positively,  but 
the  tendency  of  modern  studies  has  been  to  assign  that  place 
to  the  Cree — the  northernmost  of  all. 

We  cannot  erect  a  genealogical  tree  of  these  dialects.  It 
is  not  probable  that  they  branched  off,  one  after  another, 
from  a  common  stock.  The  ancient  tribes  each  took  their 
several  ways  from  a  common  centre,  and  formed  nuclei  for 
subsequent  development.  We  may,  however,  group  them  in 
such  a  manner  as  roughly  to  indicate  their  relationship.  This 
I  do  on  the  following  page  : — 


THE    ALGONKIN    STOCK.  H 


Cree, 

Old  Algonkin, 

Montagnais. 


'^  Chipeway, 

Ottawa, 

Pottawattomie, 

Miami, 

Peoria, 

Pea, 
•  Piankishaw, 
'.  Kaskaskia, 

Menominee, 

Sac, 

Fox, 

Kikapoo. 


Sheshatapoosh, 

Secoffee, 

Micmac, 

Melisceet, 

Etchemin, 

Abnaki. 


Mohegan, 

Massachusetts, 

Shawnee, 

Minsi,  ] 

Unami, 

Unalachtigo,  j 

Nanticoke, 

Powhatan, 

Pampticoke, 


Blackfoot, 
Gros  Ventre, 
Shevenne, 


12  THE    LENAPE    AND    THEIR    LEGENDS. 

Granting,  as  we  must,  some  common  geographical  centre 
for  these  many  dialects,  the  question  where  this  was  located 
becomes  an  interesting  one. 

More  than  one  attempt  to  answer  it  has  been  made.  Mr. 
Lewis  H.  Morgan  thought  there  was  evidence  to  show  that 
the  valley  of  the  Columbia  river,  Oregon,  "was  the  initial 
point  from  which  the  Algonkin  stock  emigrated  to  the  great 
lake  region  and  thence  to  the  Atlantic  coast. "^  This  is  in 
direct  conflict  with  the  evidence  of  language,  as  the  Blackfoot 
or  Satsika  is  the  most  corrupt  and  altered  of  the  Algonkin 
dialects.  Basing  his  argument  on  this  evidence,  Mr.  Horatio 
Hale  reaches  a  conclusion  precisely  the  reverse  of  that  of 
Morgan.  "  The  course  of  migration  of  the  Indian  tribes," 
writes  Mr.  Hale,  "  has  been  from  the  Atlantic  coast  westward 
and  southward.  The  traditions  of  the  Algonkins  seem  to 
point  to  Hudson's  Bay  and  the  coast  of  Labrador."'^  This 
latter  view  is  certainly  that  which  accords  best  with  the  testi- 
mony of  language  and  of  history. 

We  know  that  both  Chipeways  and  Crees  have  been 
steadily  pressing  westward  since  their  country  was  first 
explored,  driving  before  them  the  Blackfeet  and  Dakotas.^ 

The  Cree  language  is  built  up  on  a  few  simple,  unchange- 
able radicals  and  elementary  words,  denoting  being,  relation, 
energy,  etc. ;    it  has  extreme  regularity  of  construction,   a 

1  Lewis  H.  Morgan,  Indian  Migrations,  in  Beach's  Indian  Miscellany, 
p.  218. 

2  H.  Hale,  Indian  Migrations  as  Evidenced  by  Language,  p.  24. 
(Chicago,  1883.) 

3  See  the  R.  P.  A.  Lacombe  Dictionnaire  de  la  Langue  des  Cris. 
Introd.,  p.  xi.     (Montreal,  1874.) 


THE   SUSQUEHANNOCKS.  13 

single  negative,  is  almost  wholly  verbal  and  markedly  incor- 
porative,  has  its  grammatical  elements  better  defined  than  its 
neighbors,  and  a  more  consistent  phonetic  system.^  For 
these  and  similar  reasons  we  are  justified  in  considering  it  the 
nearest  representative  we  possess  of  the  pristine  Algonkin 
tongue,  and  unless  strong  grounds  to  the  contrary  are 
advanced,  it  is  proper  to  assume  that  the  purest  dialect  is 
found  nearest  the  primeval  home  of  the  stock. 

§  2.    The  Iroquois  Stock. 

Surrounded  on  all  sides  by  the  Algonkins  were  the  Iroquois, 
once  called  the  Five  or  Six  Nations.  When  first  discovered 
they  were  on  the  St.  Lawrence,  near  Montreal,  and  in  the 
Lake  Region  of  Central  New  York.  Various  other  tribes, 
not  in  their  confederacy,  and  generally  at  war  with  them, 
spoke  dialects  of  the  same  language.  Such  were  the  Hurons 
or  Wyandots,  between  the  Georgian  Bay  and  Lake  Erie,  the 
Neutral  Nation  on  the  Niagara  river,  the  Fries  on  the 
southern  shore  of  the  lake  of  that  name,  the  Nottoways  in 
Virginia,  and  the  Tuscaroras  in  North  Carolina.  The 
Cherokees,  found  by  the  whites  in  East  Tennessee,  but 
whose  national  legend,  carefully  preserved  for  generations, 
located  them  originally  on  the  head  waters  of  the  Ohio,  were 
a  remote  offshoot  of  this  same  stem. 

The  Susquehannocks. 

The  valley  of  the  Susquehanna  river  was  occupied  by  a 
tribe  of  Iroquois  lineage  and  language,  known  as  the  Susque- 

1  See  Joseph  Howse,  A  Grammar  of  the  Cree  Language,  p.  13,  et  al. 
(London,  1842.) 


14  THE    LENAPE    AND    THEIR    LEGENDS. 

hannocks,  Co?iestogas  and  Andastes.  The  last  name  is  .Iro- 
quois, from  andasta,  a  cabin  pole.  By  some,  "  Susquehan- 
nock"  has  also  been  explained  as  an  Iroquois  word,  but  its 
form  is  certainly  Algonkin.  The  terminal  k  is  the  place- 
sign,  hanna  denotes  a  flowing  stream,  while  the  adjectival 
prefix  has  been  identified  by  Heckewelder  with  schachage, 
straight,  from  the  direct  course  of  the  river  near  its  mouth, 
and  by  Mr.  Guss  with  woski,  new,  which,  he  thinks,  referred 
to  fresh  or  spring  water. 

Of  these  the  former  will  appear  the  preferable,  if  we  allow 
for  the  softening  of  the  gutturals,  which  was  a  phonetic  trait 
of  the  Unami  dialect  of  the  Lenape. 

The  Susquehannocks  were  always  at  deadly  feud  with  the 
Iroquois,  and  between  wars,  the  smallpox  and  the  whites, 
they  were  finally  exterminated.  The  particulars  of  their 
short  and  sad  history  have  been  presented  with  his  character- 
istic thoroughness  by  Dr.  John  G.  Shea,^  and  later  by  Prof. 
N.  L.  Guss.^  They  were  usually  called  by  the  Delawares 
Mengwe,  which  was  the  term  they  applied  to  all  the  Iroquois- 
speaking  tribes.'     The  English  corrupted  it  to  Minqua  and 

1  In  a  note  to  Mr.  Gowan's  edition  of  George  Alsop's  Province  of 
Maryland,  pp.  117-121  (New  York,  1869);  also,  in  1858,  in  an  article 
"  On  the  Identity  of  the  Andastas,  Minquas,  Susquehannocks,  and  Con- 
estogas,"  in  the  Amer.  Hist.  Mag.,  Vol.  II,  p.  294. 

-  Early  Indian  History  on  the  Susquehanna,  p.  31.  (Harrisburg, 
1S83.) 

3  Mengwe  is  the  Onondaga  yetikwe,  males,  or  men,  viri,  and  was 
borrowed  from  that  dialect  by  the  Delawares,  as  a  general  term.  Bishop 
Ettwein  states  that  the  Iroquois  called  the  Delawares,  Mohegans,  and  all 
the  New  England  Indians  Agozhagduta. 


THE   SUSQUEHANNOCKS.  15 

Mingo,  and  as  the  eastern  trail  of  the  Susquehannocks  lay 
up  the  Conestoga  Creek,  and  down  the  Christina,  both 
those  streams  were  called  "Mingo  Creek"  by  the  earlv 
settlers. 

It  is  important  for  the  ethnology  of  Pennsylvania,  to  under- 
stand that  at  the  time  of  the  first  settlement  the  whole  of 
the  Susquehanna  Valley,  from  the  Chesapeake  to  the  New 
York  lakes,  was  owned  and  controlled  by  Iroquois-speaking 
tribes.  A  different  and  erroneous  opinion  was  expressed 
by  Heckewelder,  and  has  been  generally  received.  He 
speaks  of  the  Lenape  Minsi  as  occupying  the  head  waters 
of  the  Susquehanna.  This  was  not  so  in  the  historic 
period. 

The  claims  of  the  Susquehannocks  extended  down  the 
Chesapeake  Bay  on  the  east  shore,  as  far  as  the  Choptank 
River,  and  on  the  west  shore  as  far  as  the  Patuxent.  In 
1654  they  ceded  to  the  government  of  Maryland  their 
southern  territory  to  these  boundaries.  ^  The  first  English 
explorers  met  them  on  the  Potomac,  about  the  Falls,  and  the 
Pascatoways  were  deserting  their  villages  and  fleeing  before 
them,  when,  in  1634,  Calvert  founded  his  colony  at  St. 
Mary's. 

Their  subjection  to  the  Five  Nations  took  place  about  1680, 
and  it  was  through  the  rights  obtained  by  this  conquest  that, 
at  the  treaty  of  Lancaster,  1 744,  Canassatego,  the  Onondaga 
speaker  for  the  Nation,  claimed  pay  from  the  government  of 
Maryland  for  the  lands  on  the  Potomac,  or,  as  that  river  was 
called  in  his  tongue,  the   Cohojtgorontas. 

1  Bozman,  History  of  Maryland,  Vol.  I,  p.  167. 


16  THE    LENAPE    AND    THEIR    LEGENDS. 

The  Hurons. 

The  Hurons,  Wyandots,  or  Wendats,  were  another  Iroquois 
people,  who  seem,  at  some  remote  epoch,  to  have  come  into 
contact  with  the  Lenape.  The  latter  called  them  Delamat- 
tenos^  and  claimed  to  have  driven  them  out  of  a  portion  of 
their  possessions.  A  Chipeway  tradition  also  states  that  the 
Hurons  were  driven  north  from  the  lake  shores  by  Algonkin 
tribes.^  We  know,  from  the  early  accounts  of  the  Jesuits, 
that  there  was  commercial  intercourse  between  them  and  the 
tribes  south  of  the  lakes,  the  materials  of  trade  being  princi- 
pally fish  and  corn.''  The  Jesuit  Relations  of  1648  contain 
quite  a  full  account  of  a  Huron  convert  who,  in  that  year, 
visited  the  Lenape  on  the  Delaware  River,  and  had  an  inter- 
view with  the  Swedish  Governor,  whom  he  took  to  task  for 
neglecting  the  morals  of  his  men. 

The  Cherokees. 

The  Cherokees  were  called  by  the  Delawares  Kittuwa 
{Kuttoowauw,  in  the  spelling  of  the  native  Aupaumut). 
This  word  I  suppose  to  be  derived  from  the  prefix,  kit,  great, 
and  the  root  tawa  (Cree,  yette,  tawa),  to  open,  whence 
tawatawik,  an  open,  /.  e.,  uninhabited  place,  a  wilderness 
(Zeisberger). 

The  designation  is  geographical.  According  to  the  tradi- 
tion of  the  Cherokees,  they  once  lived  (probably  about  the 

1  Heckewelder,  History  of  the  Indian  Nations,  p.  80. 

2  Peter  Jones,  History  of  the  Ojibway  Nation,  p.  32. 

3  Relation  des  Jesuites,  1637,  p.  154.  The  Hurons,  at  that  time,  are 
stated  to  have  had  reliable  traditions  running  back  more  than  two  hundred 
years.     Relation  de  1639,  p.  50. 


THE   CHEROKEES.  17 

fourteenth  century)  in  the  Ohio  Valley,  and  claimed  to  have 
been  the  constructors  of  the  Grave  Creek  and  other  earth- 
works there. ^  Some  support  is  given  to  this  claim  by  the 
recent  linguistic  investigations  of  Mr.  Horatio  Hale,^  and 
the  archaeological  researches  of  Prof.  Cyrus  Thomas.'  They 
were  driven  southward  by  their  warlike  neighbors,  locating 
their  council  fire  first  near  Monticello,  Va.,  and  the  main 
body  reaching  East  Tennessee  about  the  close  of  the  fif- 
teenth century.  As  late  as  1 730  some  of  them  continued  to 
live  east  of  the  Alleghanies,  while,  on  the  other  hand,  it  is 
evident,  from  the  proper  names  preserved  by  the  chroniclers 
of  De  Soto's  expedition  (1542),  that  at  that  period  others 
held  the  mountains  of  Northern  Georgia.  To  the  Delawares 
they  remained  kit-tawa-wi,  inhabitants  of  the  great  wilder- 
ness of  Southern  Ohio  and  Kentucky, 

Delaware  traditions  distinctly  recalled  the  period  when 
portions  of  the  Cherokees  were  on  the  Ohio,  and  recounted 

1  "  The  Cherokees  had  an  oration,  in  which  was  contained  the  history 
of  their  migrations,  which  was  lengthy."  This  tradition  related  "  that  they 
came  from  the  upper  part  of  the  Ohio,  where  they  erected  the  mounds  on 
Grave  Creek,  and  that  they  removed  hither  [to  East  Tennessee]  from  the 
country  where  Monticello  is  situated."  This  memory  of  their  migra- 
tions was  preserved  and  handed  down  by  official  orators,  who  re- 
peated it  annually,  in  public,  at  the  national  festival  of  the  green  corn 
dance.  J.  Haywood,  Natural  and  Aboriginal  History  of  Tennessee,  pp. 
224-237.  (Nashville,  1823.)  Haywood  adds:  "It  is  now  nearly 
forgotten."  I  have  made  vain  attempts  to  recover  some  fragments  of  i 
from  the  present  residents  of  the  Cherokee  Nation. 

2  Indian  Migrations  as  Evidenced  by  Language,  p.  22. 

3  Prof.  Thomas  has  shown  beyond  reasonable  doubt  that  the  Cherokees 
were  mound  builders  within  the  historic  period. 


18  THE    LENAPE    AND    THEIR    LEGENDS. 

long  wars  with  them.^  When  the  Lenape  assumed  the  office 
of  peacemaker,  this  feud  ceased,,  and  was  not  renewed  until 
the  general  turmoil  of  the  French-Indian  wars,  1 750-60.  After 
this  closed,  in  1768,  the  Cherokees  sought  and  effected  a  re- 
newal of  their  peaceful  relations  with  the  Delawares,  and  in 
1779  they  even  sent  a  deputation  of  "condolence"  to  their 
"grandfather,"  the  Lenape,  on  the  death  of  the  head  chief. 
White  Eyes.^ 

^  Loskiel,  Geschichte  der  Mission,  etc.,  p.  160;  Heckewelder,  ^zj^?^ 
of  the  Indian  Nations,  p.  54.  Bishop  Ettwein  states  that  the  last  Chero- 
kees were  driven  from  the  upper  Ohio  river  about  1700-10.  His  essay  on 
the  "  Traditions  and  Languages  of  the  Indian  Nations,"  written  for  General 
Washington,  in  1788,  was  first  published  in  the  Bulletin  of  the  Pa.  Hist. 
Soc,  1844. 

2  Heckewelder,  Indian  N'ations,  pp.  88,  327.  Mr.  H.  Hale,  in  The 
Iroquois  Book  of  Rites,  has  fully  explained  the  meaning  and  importance 
of  the  custom  of  "condolence."  The  Stockbridge  Indian,  Aupaumut,  in 
his  Jozirnal,  writes  of  the  Delawares,  that  when  they  lose  a  relative,  "  ac- 
cording to  ancient  custom,  long  as  they  are  not  comforted,  they  are  not  to 
speak  in  public,  and  this  ceremonie  of  comforting  each  other  is  highly 
esteemed  among  these  nations."  Xarrative  of  Hetidrick  Aupauniiit,  in 
Mems.  Hist.  Soc.  Pa.,  Vol.  II,  p.  99. 


CHAPTER  II. 

The  Wapanachki  or  Eastern  Algonkin  Confederacy. 

The    Confederated   Tribes. — The   Mohegans. — The   Nanticokes. — The  Conoys. — The 
Shawnees. — The  Saponies. — The  Assiwikalees. 

The  Confederated  Tribes. 

All  the  Algonkin  nations  who  dwelt  north  of  the  Potomac, 
on  the  east  shore  of  Chesapeake  Bay,  and  in  the  basins  of  the 
Delaware  and  Hudson  rivers,  claimed  near  kinship  and  an 
identical  origin,  and  were  at  times  united  into  a  loose,  defens- 
ive confederacy. 

By  the  western  and  southern  tribes  they  were  collectively 
known  as  Wapanachkik — "those  of  the  eastern  region" — 
which  in  the  form  Abnaki  is  now  confined  to  the  remnant  of 
a  tribe  in  Maine.  The  Delawares  in  the  far  West  retain  tra- 
ditionally the  ancient  confederate  name,  and  still  speak  of 
themselves  as  "Eastlanders" — 0-puh-narke.     (Morgan.) 

The  members  of  the  confederacy  were  the  Mohegans 
(Mahicanni)  of  the  Hudson,  who  occupied  the  valley  of  that 
river  to  the  falls  above  the  site  of  Albany,  the  various  New 
Jersey  tribes,  the  Delawares  proper  on  the  Delaware  river  and 
its  branches,  including  the  Minsi  or  Monseys,  among  the 
mountains,  the  Nanticokes,  between  Chesapeake  Bay  and  the 
Atlantic,  and  the  small  tribe  called  Canai,  Kanawhas  or  Gan- 
awese,  whose  towns  were  on  tributaries  of  the  Potomac  and 
Patuxent. 

That  all  these  were  united  in  some  sort  of  an  alliance,  with 

19 


20  THE   LENAPE   AND   THEIR   LEGENDS. 

the  Delawares  at  its  head,  is  not  only  proved  by  the  traditions 
of  this  tribe  itself,  but  by  the  distinct  assertion  of  the  Mohe- 
gans  and  others,  and  by  events  within  historical  times,  as  the 
reunion  of  the  Nanticokes,  New  Jersey  and  Eastern  Indians 
with  the  Delawares  as  with  the  parent  stem.^ 

The  Mohegans. 
The  Mohegans,  Mo-he- kun-ne-uk,  dwelt  on  the  tide-waters 
of  the  Hudson,  and  from  this  their  name  was  derived.  Dr. 
Trumbull,  indeed,  following  Schoolcraft,  thinks  that  they 
"  took  their  tribal  name  from  maingan,  a  wolf,  and  Mohe- 
ganick  r=  Chip,  maniganikan,  '  country  of  wolves. '  "  ^  They, 
themselves,  however,  translate  it,  "seaside  people,"  or  more 
fully,  "  people  of  the  great  waters  which  are  constantly  ebbing 

*  Heckewelder,  History  of  the  Indian  Nations,  p.  60,  and  Narrative 
of  Hendrick  Aupaumut,  1 79 1,  in  Mems.  Hist.  Soc.  Fa.,  Vol.  II.  The 
latter,  himself  a  native  Mohegan,  repeatedly  refers  to  "  the  ancient  cove- 
nant of  our  ancestors,"  by  which  this  confederacy  was  instituted,  which 
included  the  "  Wenaumeew  (Unami),  the  Wemintheew  (Minsi),  the 
Wenuhtokowuk  (Nanticokes)  and  Kuhnauwantheew  (Kanawha)."    From 

-old  Pennsylvania  documents,  Proud  gives  the  members  of  the  confederacy 
or  league  as  "  the  Chiholacki  or  Delawares,  the  Wanami,  the  Munsi,  the 
Mohicans  and  Wappingers."  History  of  Penna.,  Vol.  II,  p.  297,  note. 
Compare  J.  Long,  Voyages  and  Travels,  p.  10  (London,  1791),  who  gives 
the  same  list.  Mr.  Ruttenber  writes  :  "  In  considering  the  political  rela- 
tions of  the  Lenapes,  they  should  be  considered  as  the  most  formidable  of 
the  Indian  confederacies  at  the  time  of  the  discovery  of  America,  and  as 
having  maintained  for  many  years  the  position  which  subsequently  fell 
to  the  Iroquois." — Indian  Tribes  on  Hudson  River,  p.  64. 

•  Trumbull,  Indian  Names  in  Connecticut,  p.  31.  Schoolcraft  had 
already  given  the  same  derivation  in  his  History  and  Statistics  of  the 
Indian  Tribes. 


THE    MOHEGANS.  21 

or  flowing."!  The  compound  is  machaak,  great,  hickan, 
tide  ("ebbing  tide,"  Zeis.;  "tide  of  flood,"  Campanius) 
and  ik,  animate  plural  termination. 

The  Mohegans  on  the  Hudson  are  said  to  have  been 
divided  into  three  phratries,  the  Bear,  the  Wolf  and  the 
Turtle,  of  whom  the  Bear  had  the  primacy.^  Mr.  Morgan, 
however,  who  examined,  in  i860,  the  representatives  of  the 
nation  in  Kansas,^  discovered  that  they  ,had  precisely  the 
same  phratries  as  the  Delawares,  that  is  the  Wolf,  the  Turtle, 
and  the  Turkey,  each  subdivided  into  three  or  four  gentes. 
He  justly  observes  that  this  "  proves  their  immediate  connec- 
tion with  the  Delawares  and  Munsees  by  descent,"  and  thus 
renders  their  myths  and  traditions  of  the  more  import  in  the 
present  study. 

Linguistically,  the  Mohegans  were  more  closely  allied  to 
the  tribes  of  New  England  than  to  those  of  the  Delaware 
Valley,  Evidently,  most  of  the  tribes  of  Massachusetts  and 
Connecticut  were  comparatively  recent  offshoots  of  the  parent 
stem  on  the  Hudson,  supposing  the  course  of  migration  had 
been  eastward. 

In  some  of  his  unpublished  notes  Mr.  Heckewelder  identi- 
fies the  Wampanos,  who  lived  in  Connecticut,  along  the 
shore  of  Long  Island  Sound,  and  whose  council  fire  was 
where  New  Haven  now  stands,  as  Mohegans,  while  the 
Wapings  or  Opings  of  the  Northern  Jersey  shore  were  a  mixed 

!  Capt.  Hendricks,  in  Mass.  Hist.  Soc.  Colls.,  Vol.  IX,  p.  loi.  Lewis 
H.  Morgan,  Systems  of  Consanguinity  and  Affinity,  p.  289. 

^  Ruttenber,  History  of  the  Indian   Tribes  of  Hudson's  River,  p.  50. 

^  Morgan,  Ancient  Society,  pp.  173-4. 


22  THE    LENAPE    AND    THEIR    LEGENDS. 

clan  derived  from   intermarriages   between    Mohegans   and 
Monseys.^ 

The  Nanticokes. 

The  Nanticokes  occupied  the  territory  between  Chesapeake 
Bay  and  the  ocean,  except  its  southern  extremity,  which 
appears  to  have  been  under  the  control  of  the  Powhatan  tribe 
of  Virginia. 

The  derivation  of  Nanticoke  is  from  the  Delaware  Unechtgo, 
'' tide- water  people,"  and  is  merely  another  form  of  Una- 
lachtgo,  the  name  of  one  of  the  Lenape  sub-tribes.  In  both 
cases  it  is  a  mere  geographical  term,  and  not  a  national  eponym. 

In  the  records  of  the  treaty  at  Fort  Johnston,  1757,  the 
Nanticokes  are  also  named  Tiawco.  This  is  their  Mohegan 
name,  Otaydchgo,vi\\\c\\  means  "bridge  people,"  or  bridge 
makers,  the  reference  being  to  the  skill  with  which  the  Nanti- 
cokes could  fasten  floating  logs  together  to  construct  a  bridge 
across  a  stream.     In  the  Delaware  dialect  this  was   Tawach- 

1  These  opinions  are  from  a  MS.  in  the  library  of  the  American  Philo- 
sophical Society,  in  the  handwriting  of  Mr.  Heckewelder,  entitled  Notes, 
Amendments  and  Additions  to  Heckewelder^ s  History  of  the  Indians  (8vo, 
pp.  38.)  Unfortunately,  this  MS.  was  not  placed  in  the  hands  of  Mr. 
Reichel  when  he  prepared  the  second  edition  of  Heckewelder' s  work 
for  the  Historical  Society  of  Pennsylvania. 

An  unpublished  and  hitherto  unknown  work  on  the  Mohegan  language 
is  the  Aliscellanea  Lingiue  Natio7iis  Indices  Alahikan  dietce,  curd  siiscepta 
a  Joh.  Jac.  Schmick,  2  vols.,  small  8vo. ;  MS.  in  the  possession  of  the 
American  Philosophical  Society.  Schmick  was  a  Moravian  missionary, 
born  in  1714,  died  1778.  He  acquired  the  Mohegan  dialect  among  the 
converts  at  Gnadenhiitten.  His  work  is  without  date,  but  may  be  placed 
at  about  1765.  It  is  grammatical  rather  than  lexicographical,  and  offers 
numerous  verbal  forms  and  familiar  phrases. 


THE    NANTICOKES.  23 

guano,  from  taiachquoan,  a  bridge.  The  latter  enables  us  to 
identify  the  Tockwhoghs,  whom  Captain  John  Smith  met  on 
the  Chesapeake,  in  1608,  with  the  Nanticokes.  The  Kus- 
carawochs,  whom  he  also  visited,  have  been  conclusively 
shown  by  Mr.  Bozman^  to  have  been  also  Nanticokes, 

By  ancient  traditions,  they  looked  up  to  the  Lenape  as  their 
"grandfather,"  and  considered  the  Mohegans  their  "breth- 
ren." ^  That  is,  they  were,  as  occasion  required,  attached 
to  the  same  confederacy. 

In  manners  and  customs  they  differed  little  from  their  north- 
ern relatives.  The  only  peculiarity  in  this  respect  which 
is  noted  of  them  was  the  extravagant  consideration  they  be- 
stowed on  the  bones  of  the  dead.  The  corpse  was  buried  for 
some  months,  then  exhumed  and  the  bones  carefully  cleaned 
and  placed  in  an  ossuary  called  man-to-kimip  (==  77ianito,  with 
the  locative  termination,  place  of  the  mystery  or  spirit). 

When  they  removed  from  one  place  to  another  these  bones 
were  carried  with  them.  Even  those  who  migrated  to  northern 
Pennsylvania,  about  the  middle  of  the  last  century,  piously 
brought  along  these  venerable  relics,  and  finally  interred  them 
near  the  present  site  ?f  Towanda,  whence  its  name,  Tawun- 
deunk,  "where  we  bury  our  dead."* 

1  J.  ^ozm'a.u,  History  of  Maryland,  No\.  I,  pp.  1 12,  1 14,  121,  177. 
This  laborious  writer  still  remains  the  best  authority  on  the  aboriginal 
inhabitants  of  Maryland. 

2  "  The  We  nuh  tok  o  wuk  are  our  brothers  according  to  ancient  agree- 
ment."    Journal  of  Hendrick  Atipan??mf,  Mcms.  Hist.  Soc.  Pa.,  Vol.  II, 

P-  77- 

3  Charies  Beatty,  Journal  of  a  Journey,  etc.,  p.  87.  Heckewelder, 
Indian  Nations,  pp.  90,  et  seq.    Ibid.    Tra7is.  Am.  Phil.  Soc,  Vol.  IV,  p.  362. 


24  THE    LENAPE    AND   THEIR    LEGENDS. 

Their  dialect  varied  considerably  from  the  Delaware,  of 
,  which  it  is  clearly  a  deteriorated  form.  It  is  characterized  by 
abbreviated  words  and  strongly  expirated  accents,  as  tah  / 
quah  /  quah  !  su,  short ;  quah  /  nah  !  gut,  long. 

Our  knowledge  of  it  is  limited  to  a  few  vocabularies.  The 
earliest  was  taken  down  by  Captain  John  Smith,  during  his 
exploration  of  the  Chesapeake.  The  most  valuable  is  one 
obtained  by  Mr.  William  Vans  Murray,  in  1792,  from  the 
remnant  in  Maryland.  It  is  in  the  library  of  the  American 
Philosophical  Society,  and  has  never  been  correctly  or  com- 
pletely printed. 

The  Nanticokes  broke  up  early.  Between  the  steady  en- 
croachments of  the  whites  and  the  attacks  of  the  Iroquois 
they  found  themselves  between  the  upper  and  the  nether 
millstones. 

According  to  their  own  statement  to  Governor  Evans,  at  a 
conference  in  1707,  they  had  at  that  time  been  tributary  to 
the  latter  for  twenty-seven  years,  /.  <?.,  since  1680.  Their  last 
head  chief,  or  "crowned  king,"  Winicaco,  died  about  1720. 
A  few  years  after  this  occurrence  bands  of  them  began  to  re- 
move to  Pennsylvania,  and  at  the  middle  of  the  century 
were  living  at  the  mouth  of  the  Juniata,  under  the  immediate 
control  of  the  Iroquois.  Thence  they  removed  to  Wyoming, 
and  in  1753,  "in  a  fleet  of  twenty-five  canoes,"  to  the  Iro- 
quois lands  in  western  New  York.  Others  of  their  nation 
were  brought  there  by  the  Iroquois  in  1767;  but  by  the 
close  of  the  century  only  five  families  survived  in  that 
region.^ 

1  The  authorities  for  these  facts  are  Bozman,  History  of  Maryland, 
Vol.  I,  pp.  175-180;   Heckewelder,  Indian  Nations,  pp.  93,  sqq. ;    E.  de 


THE    CONOYS.  25 

A  small  band  called  the  Wiwash  remained  on  Goose  creek, 
Dorchester  county,  Maryland,  to  the  same  date. 

The  Coftoys. 

The  fourth  member  of  the  Wapanachki  was  that  nation 
variously  called  in  the  old  records  Conoys,  Ganawese  or 
Canaways,  the  proper  form  of  which  Mr.  Heckewelder  states 
to  be  Canai} 

Considerable  obscurity  has  rested  on  the  early  location  and 
affiliation  of  this  people.  Mr.  Heckewelder  vaguely  places 
them  ''  at  a  distance  on  the  Potomac,"  and  supposes  them  to 
have  been  the  Kanawhas  of  West  Virginia.'^  This  is  a  loose 
guess.  They  were,  in  fact,  none  other  than  the  Piscataways 
of  Southern  Maryland,  who  occupied  the  area  between 
Chesapeake  Bay  and  the  lower  Potomac,  about  St.  Mary's,  and 
along  the  Piscataway  creek  and  Patuxent  river. 

Proof  of  this  is  furnished  by  the  speech  of  their  venerable 
head  chief,  "Old  Sack,"  at  a  conference  in  Philadelphia  in 
1743.^     His  words  were  :   ''Our  forefathers  came  from  Pis- 

Schweinitz,  Life  of  Zeisberger,  pp.  208,  322,  etc.;  the  Treaty  Records, 
and  MSS.  in  the  library  of  the  American  Philosophical  Society. 

That  the  Nanticokes  came  from  the  South  into  Maryland  has  been 
maintained,  on  the  ground  that  as  late  as  1770  they  claimed  land  in  North 
Carolina.  New  York  Colonial  Documents,  Vol.  VIII,  p.  243.  But  the 
term  "Carolina  "  was,  I  think,  used  erroneously  in  the  document  referred 
to,  instead  of  Maryland,  where  at  that  date  there  were  still  many  of  the 
tribe. 

1  History  of  the  Indian  Nations,  Introduction,  p.  xlii. 

*  Ibid.,  pp.  90-122. 

»  Minutes  of  the  Provincial  Council  of  Penna.,  Vol.  IV,  p.  657. 
C 


26  THE    LENAPE    AND    THEIR    LEGENDS. 

catua  to  an  island  in  Potowmeck  ;  and  from  thence  down  to 
Philadelphia,  in  old  Proprietor  Penn's  time,  to  show  their 
friendship  to  the  Proprietor.  After  their  return  they  brought 
down  all  their  brothers  from  Potowmeck  to  Conejoholo,  on 
the  east  side  Sasquehannah,  and  built  a  town  there." 

This  interesting  identification  shows  that  they  were  the 
people  whom  Captain  John  Smith  found  (1608)  in  numerous 
villages  along  the  Patuxent  and  the  left  bank  of  the  lower 
Potomac.  The  local  names  show  them  to  have  been  of 
Algonkin  stock  and  akin  to  the  Nanticokes. 

Conoy,  Ganawese,  Kanawha,  are  all  various  spellings  of  a 
derivative  from  an  Algonkin  root,  meaning  "  it  is  long" 
(Del.  guncu,  long,  Cree  kinowaw,  it  is  long,)  and  is  found 
applied  to  various  streams  in  Algonkin  territory.^ 

Piscataway,  or  Pascatoway,  as  it  is  spelled  in  the  early 
narratives,  also  recurs  as  a  local  name  in  various  parts  of  the 
Northern  States.  It  is  from  the  root  pashk,  which  means  to 
separate,  to  divide.  Many  derivatives  from  it  are  in  use  in 
the  Delaware  tongue.  In  the  Cree  we  have  the  impersonal 
form,  pakestikweyaw,  or  the  active  animate  pasketiwa,  in  the 
sense  of  "  the  division  or  branch  of  a  river.  "^  The  site  of 
Further  proof  of  this  in  a  Treaty  of  Peace  concluded  in  1682  by  the  New 
York  colonial  government,  between  the  Senecas  and  Maryland  Indians. 
In  this  instrument  we  find  this  tribe  referred  to  as  "  the  Canowes  alias 
Piscatowayes,"  and  elsewhere  as  the  "  Piscatoway  of  Cachnawayes." 
New  York  Colonial  Documents,  Vol.  Ill,  pp.  322,  323. 

1  I  am  aware  that  Mr.  Johnston,  deriving  his  information  from  Shawnee 
interpreters,  translated  the  name  Kanawha,  as  "  having  whirlpools." 
iTrans.  of  the  Amer.  Antiq.  Soc,  Vol.  I,  p.  297.)  But  I  prefer  the 
derivation  given  in  the  text. 

*  Lacombe,  Dictionnaire  de  la  Langue  des  Cris,  s.  v.    In  Delaware  the 


THE    CONOYS.  27 

Kittamaquindi  {kittamaque-hik,  Great  Beaver  Place,)  the  so- 
called  "metropolis  of  Pascatoe,"^  was  where  Tinker's  creek 
and  Piscataway  creek  branch  off  from  their  common  estuary, 
about  fifteen  miles  south  of  Washington  city. 

The  ''emperor"  Chitomachen,  Strong  Bear  (chtiani,  strong, 
macha,  bear),  who  bore  the  title  Tayac  (Nanticoke,  tallak, 
head  chief)  ruled  over  a  dominion  which  extended  about  130 
miles  from  east  to  west. 

The  district  was  thinly  peopled.  On  the  upper  shores  of 
the  west  side  of  the  Chesapeake  Captain  John  Smith  and  the 
other  early  explorers  found  scarcely  any  inhabitants.  In 
1 63 1  Captain  Henry  Fleet  estimated  the  total  number  of 
natives  "in  Potomack  and  places  adjacent,"  at  not  over 
5000  persons.^  This  included  both  sides  of  the  river  as  high 
up  as  the  Falls,  and  the  shores  of  Chesapeake  Bay. 

Chitomachen,  with  his  family,  was  converted  to  the  Catholic 
faith  in  1640,  by  the  exertions  of  the  Jesuit  missionary,  Father 
Andrew  White,  but  died  the  year  after.  When  the  English 
first  settled  at  St.  Mary's,  the  tribe  was  deserting  its  ancient 
seats,  through  fear  of  the  Susquehannocks,  and  diminished 
rapidly  after  that  date. 

root  takes  the  form  pack,  from  which  are  derived,  by  suffixes,  the  words 
pach-at,ios^\it,pachgeechen,v^\^trQ  the  road  branches  oii,packshican,a. 
knife  —  something  that  divides,  etc. 

1  Relatio  Itineris  in  Marylandiam,  p.  63.  (Edition  of  the  Md.  Hist. 
Soc.  1874.) 

2  See  \^x^  Journal,  published  in  NeiU's  Fotmders  of  3faryland  {Mh^ny, 
1876).  Fleet  was  a  prisoner  among  the  Pascatoways  for  five  years,  and 
served  as  an  interpreter  to  Calvert's  colony. 


28  THE    LENAPE   AND   THEIR    LEGENDS. 

Father  White  was  among  them  from  1634  to  1642,  and 
composed  a  grammar,  dictionary  and  catechism  of  their 
tongue.  Of  these,  the  catechism  is  yet  preserved  in  manu- 
script, in  the  library  of  the  Domus  Professa  of  the  Jesuits,  in 
Rome.  It  would  be  a  great  benefit  to  students  of  Algonkin 
dialects  to  have  his  linguistic  works  sought  out  and  published. 
How  far  his  knowledge  of  the  language  extended  is  uncertain. 
In  a  letter  from  one  of  the  missionaries,  dated  1642,  who 
speaks  of  White,  the  writer  adds:  "The  difficulty  of  the 
language  is  so  great  that  none  of  us  can  yet  converse  with  the 
Indians  without  an  interpreter."  ^ 

That  it  was  an  Algonkin  dialect,  closely  akin  to  the  Nanti- 
coke,  is  clear  from  the  words  and  proper  names  preserved  in 
the  early  records  and  locally  to  this  day.  The  only  word 
which  has  created  doubts  has  been  the  name  of  "a  certain 
imaginary  spirit  called  Ochre ^  ^  It  has  been  supposed  that 
this  was  the  Huron  oki.  But  it  is  pure  Algonkin.  It  is  the 
Cree  oki-sikow  {etre  dtt  del,  ange,  Lacombe),  the  Abnaki 
ooskoo  {katini  ooskoo,  Bon  Esprit,  matsini  ooskoo,  Mauvais 
Esprit,  Rasles). 

It  was  nearly  allied  to  that  spoken  in  Virginia  among  Pow- 

1  Relaiio  Itineris  in  Marylandiam,  p.  84.  The  Rev.  Mr.  Kampman, 
at  one  time  Moravian  missionary  among  the  Delawares,  told  me  that  even 
with  the  modern  aids  of  grammars,  dictionaries  and  educated  native 
instructors,  it  is  considered  to  require  five  years  to  obtain  a  sufficient  know- 
ledge of  their  language  to  preach  in  it.  The  slowness  of  the  early  Mary- 
land priests  to  master  its  intricacies,  therefore,  need  not  surprise  us. 

2  "  Omni  vero  ratione  placare  conantur  phantasticum  quemdam  spiritum 
quem  Ochre  nominant,  ut  ne  noceat."  Relatio  Itineris  in  Marylandiam, 
p.  40. 


THE    SHAWNEES.  29 

hatan's  subjects,  as  an  English  boy  who  had  lived  with  that 
chieftain  served  as  an  interpreter  between  the  settlers  and  the 
Patuxent  and  neighboring  Indians.^ 

The  Conoys  were  removed,  before  1743,  from  Conejoholo  to 
Conoy  town,  further  up  the  Susquehanna,  and  in  1 744  they 
joined  several  other  fragmentary  bands  at  Shamokin  (where 
Sunbury,  Pa. ,  now  stands).  Later,  they  became  merged  with 
the  Nanticokes.^ 

The  Shawnees. 

The  wanderings  of  the  unstable  and  migratory  Shawnees 
have  occupied  the  attention  of  several  writers,  but  it  cannot 
be  said  that  either  their  history  or  their  affiliations  have  been 
satisfactorily  worked  out.^ 

Their  dialect  is  more  akin  to  the  Mohegan  than  to  the 
Delaware,  and  when,  in  1692,  they  first  appeared  in  the  area 
of  the  Eastern  Algonkin  Confederacy,  they  came  as  the 
friends  and  relatives  of  the  former.* 

They  were  divided  into  four  bands,  as  follows : — 

1.  Piqua,  Y>'<^o'^ex\y  Fikoweu,  "he  comes  from  the  ashes." 

2.  Mequachake,  "a.  fat  man  filled,"  signifying  completion 
or  perfection.  This  band  held  the  privilege  of  the  hereditary 
priesthood. 

^  Bozman,  History  of  Maryland,  Vol.  I,  p.  166. 

2  "  The  Nanticokes  and  Conoys  are  now  one  nation."  Minutes  of  the 
Provincial  Council  of  Fenna.,  1759,  Vol.  VIII,  p.  176. 

3  On  this  tribe  see  "  The  Shawnees  and  Their  Migrations,"  by  Dr. 
D.  G.  Brinton,  in  the  American  Historical  Magazine,  1866;  M.  F.  Force, 
Some  Early  Notices  of  the  Indians  of  Ohio.     Cincinnati,  1S79. 

*  See  Colonial  History  of  New  York,  Vol.  IV.  Index.  Loskiel, 
Geschichte  der  Mission,  etc.,  p.  25. 


30  THE    LENAPE    AND    THEIR    LEGENDS. 

3.  Kiscapocoke. 

4.  Chilicothe.^ 

Of  these,  that  which  settled  in  Pennsylvania  was  the 
Pikoweu,  who  occupied  and  gave  their  name  to  the  Pequa 
valley  in  Lancaster  county.^ 

According  to  ancient  Mohegan  tradition,  the  New  England 
Pequods  were  members  of  this  band.  These  moved  east- 
wardly  from  the  Hudson  river,  and  extended  their  conquests 
over  the  greater  part  of  the  area  of  Connecticut.  Dr. 
Trumbull,  however,^  assigns  a  different  meaning  to  their 
name,  and  a  more  appropriate  one — Pequttdog,  the  De- 
stroyers. Some  countenance  is  given  to  the  tradition  by  the 
similarity  of  the  Shawnee  to  the  Mohegan,  standing,  as  it 
does,  more  closely  related  to  it  than  to  the  Unami  Delaware. 

It  has  been  argued  that  a  band  of  the  Shawnees  lived  in 
Southern  New  Jersey  when  that  territory  first  came  to  the 
knowledge  of  the  whites.  On  a  Dutch  map,  drawn  in  1614 
or  thereabouts,  a  tribe  called  Saw  wanew  is  located  on  the  left 

1  These  names  are  as  given  by  John  Johnston,  Indian  agent,  in  1819. 
Archaologia  Americana,  Vol.  I,  p.  275.  Heckewelder  says  they  had 
four  divisions,  but  mentions  only  two,  the  Pecuwesi  and  Woketamosi. 
(MSS.  in  Lib.  Am.  Philos.  Soc.) 

2  "  That  branch  of  Shawanos  which  had  settled  part  in  Pennsylvania 
and  part  in  New  England  were  of  the  tribe  of  Shawanos  then  and  ever 
since  called  Pi'co7veu  or  Pe'koweu,  and  after  emigrating  to  the  westward 
settled  on  and  near  the  Scioto  river,  where,  to  this  day,  the  extensive  flats 
go  under  the  name  of  '  Pickoway  Plains.'  "  Heckewelder  MSS.  in  Lib. 
Am.  Phil.  Soc. 

s  In  a  note  to  Roger  Williams,  Key  into  the  Language  of  America,  p. 
22.     The  tradition  referred  to  is  mentioned  in  the  Heckewelder  MSS. 


THE   SAPOONES.  31 

bank  of  the   Delaware   river,   near  the   Bay;^  and   DeLaet 
speaks  of  the  Sawanoos  as  living  there. 

I  am  inclined  to  believe  that,  in  both  these  cases,  the  term 
was  used  by  the  natives  around  New  York  Bay  in  its  simple 
geographical  sense  of  ''south"  or  "  southern,"  and  not  as  a 
tribal  designation.  It  frequently  appears  with  this  original 
meaning  in  the  Walam  Olum. 

The  Sapoonees. 

A  tribe  called  the  Sapoonees,  or  Saponies,  is  mentioned  as 
living  in  Pennsylvania,  attached  to  the  Delawares,  about  the 
middle  of  the  last  century.^ 

They  are  no  doubt  the  Saponas  who  once  dwelt  on  a  branch 
of  the  Great  Pedee  river  in  North  Carolina,  and  who  moved 
north  about  the  year  1720.^  They  were  said  to  have  joined 
the  Tuscaroras,  but  the  Pennsylvania  records  class  them  with 
the  Delawares.  Others,  impressed  by  the  similarity  of 
'^di-po-nees  to  Pa-nis,  have  imagined  they  were  the  Pawnees, 
now  of  the  west.  There  is  not  the  slightest  importance  to  be 
attached  to  this  casual  similarity  of  names. 

They  were  called,  by  the  Iroquois,  Tadirighrones,  and  were 
distinctly  identified  by  them  with  the  nation  known  to  the 
English  as  the  Catawbas.*  For  a  long  time  the  two  nations 
carried  on  a  bitter  warfare. 

1  Printed  in  the  Colonial  History  of  New  York,  Vol.  I.  Compare 
Force,  ubi  supra,  pp.  16,  17. 

2  Rev.  J.  Morse,  Report  on  Indian  Affairs,  p.  362. 

5  See  Gallatin,  Synopsis  of  the  Indian  Tribes,  pp.  85,  86. 

*  See  New  York  Colonial  Documents,  Vol.  V,  pp.  660,  673,  etc. 


32  THE   LENAPE   AND   THEIR   LEGENDS. 

The  Assiwikales. 

This  band  of  about  fifty  families,  or  one  hundred  men 
(about  three  hundred  souls),  are  stated  to  have  come  from 
South  Carolina  to  the  Potomac  late  in  the  seventeenth  century, 
and  in  1731  were  settled  partly  on  the  Susquehanna  and  partly 
on  the  upper  Ohio  or  Alleghany.  Their  chief  was  named 
Aqueioma,  or  Achequeloma. 

Their  name  appears  to  be  a  compound  of  assin,  stone,  and 
wikwam,  house,  and  they  were  probably  Algonkin  neighbors 
of  the  Shawnees  in  their  southern  homes,  and  united  with 
them  in  their  northern  migration.^ 

^  Pennsylvania  Archives,  Vol.  I,  pp.  299,  300,  302.  Gov.  Gordon 
writes  to  the  "Chiefs  of  ye  Shawanese  and  Assekelaes,"  under  date  De- 
cember, 1 73 1,  "I  find  by  our  Records  that  about  34  Years  since  some 
Numbers  of  your  Nation  came  to  Sasquehannah,"  etc.    Ibid.,  p.  302. 


CHAPTER  III. 

The  Lenape  or  Delawares. 

Derivation  of  the  Name  Lenape. — The  Three  Sub-Tribes  :  the  Minsi  or  Wolf,  the 
Unami  or  Turtle,  and  the  Unalachtgo  or  Turkey  Tribes. — Their  Totems. — 
The  New  Jersey  Tribes  :  the  Wapings,  Sanhicans  and  Manias. — Political  Con- 
stitution of  the  Lenape. — Vegetable  Food  Resources. — Domestic  Architecture. — 
Manufactures.  —  Paints  and  Dyes.  —  Dogs.  —  Interments.  —  Computation  of 
Time. — Picture  Writing. — Record  Sticks.— Moral  and  Mental  Character. — 
Religious  Belief. —  Doctrine  of  the  Soul. —  The  Native  Priests. —  Religious 
Ceremonies. 

Derivation  of  Lenni  Lenape. 

The  proper  name  of  the  Delaware  Indians  was  and  is 
Lenape  {a  as  in  father,  ^  as  ^  in  mate).  Dr.  J.  Hammond 
Trumbull  ^  is  quite  wide  of  the  mark  both  in  calling  this  a 
''misnomer,"  and  in  attributing  its  introduction  to  Mr. 
Heckewelder. 

Long  before  that  worthy  missionary  was  born,  the  name 
was  in  use  in  the  official  documents  of  the  commonweahh  of 
Pennsylvania  as  the  synonym  in  the  native  tongue  for  the 
Delaware  Indians,'  and  it  is  still  retained  by  their  remnant 

1  See  his  remarks  in  the  Transactions  of  the  Americafi  Philological 
Association,  1872,  p.  157. 

2  For  instance,  in  Governor  Patrick  Gordon's  Letter  to  the  Friends, 
1728,  where  he  speaks  of  "  Our  Lenappys  or  Delaware  Indians,"  in 
Fenna.  Archives,  Vol.  I,  p.  230.  At  the  treaty  of  Easton,  1756,  Tedyus- 
>ung,  head  chief  of  the  Delawares,  is  stated  to  have  represented  the 
"Lenopi"  Indians  {Minutes  of  the  Council,  Phila.,  1757),  and  in  the 
"Conference  of  Eleven  Nations  living  West  of  Allegheny,"  held  at 
Philadelphia,  1759,  the  Delawares  are  included  under  the  tribal  name 

33 


34  THE    LENAPE    AND   THEIR    LEGENDS. 

in  Kansas  as  the  proper  term  to  designate  their  collective 
nation,  embracing  its  sub-tribes.^ 

The  derivation  of  Lenape  has  been  discussed  with  no  little 
learning,  as  well  as  the  adjective  lennt,  which  often  precedes 
it  (Lenni  Lenape).  Mr.  Heckewelder  stated  that  lemii  means 
"original,  pure,"  and  that  Lenape  signifies  "people."^  Dr. 
Trumbull,  in  the  course  of  a  long  examination  of  the  words 
for  "man"  in  the  Algonkin  dialects,  reaches  the  conclusion 
that  "Len-ape"  denotes  "a  common  adult  male,"  /.  e.,  an 
Indian  man ;  letino  lenape,  an  Indian  of  our  tribe  or  nation, 
and,  consequently,  vir,  "a  man  of  men. "^  He  derives  these 
two  words  from  the  roots  len  (=  nen^,  a  pronominal  possessive, 
and  ape,  an  inseparable  generic  particle,  "  denoting  an  adult 
male." 

1  differ,  with  hesitation,  from  such  an  eminent  authority ; 
but  this  explanation  does  not,  to  my  mind,  give  the  precise 
meaning  of  the  term.  No  doubt,  both  lentio,  which  in  Dela- 
ware means  man,  and  len,  in  Lenape,  are  from  the  pronomi- 
nal radicle  of  the  first  person  ne,  I,  we,  mine,  our.  As  the 
native  considered  his  tribe  the  oldest,  as  well  as  the  most 
important  of  created  beings,  "ours"  with  him  came  to  be 
synonymous  with  what  was  esteemed  ancient,  indigenous, 
primeval,  as  well  as  human,  man-like, /ar  excellence.    "We" 

"Leonopy."     See  Minutes  of  the  Provincial  Council  of  Pen7ta.,Vo\. 
VIII,  p.  418. 

^  So  Mr.  Lewis  H.  Morgan  says,  and  he  obtained  the  facts  on  the  spot. 
"  Len-a'-pe  was  their  former  name,  and  is  still  used."  Systems  of  Con- 
sanguinity and  Affinity,  p.  289  (Washington,  187 1 ). 

2  History  of  the  Indian  Nations,  p.  401 . 

^  Transactions  of  the  American  Philological  Association,  1 871,  p.  144, 


DERIVATION    OF    LENNI    LENAPE.  35 

and  ''men"  were  to  him  the  same.  The  initial  /  is  but  a 
slight  modification  of  the  n  sound,  and  is  given  by  Campanius 
as  an  r,  "rhenus,  homo." 

Lenape,  therefore,  does  not  mean  "a  common  adult  male," 
but  rather  "  a  male  of  our  kind,"  or  "  our  men."^ 

The  termination  ape  is  said  by  Heckewelder  to  convey 
the  idea  of  "walking  or  being  in  an  erect  posture."  A 
comparison  of  the  various  Algonkin  dialects  indicates  that 
it  was  originally  a  locative,  signifying  staying  in  a  place, 
abiding  or  sitting.  Thus,  in  Cree,  apu,  he  is  there ;  in 
Chipeway,  abi,  he  is  at  home;  in  Delaware,  n" dappin,  I  am 
here.  The  transfer  of  this  idea  to  the  male  sex  is  seen  in 
the  Cree,  ap,  to  sit  upon,  to  place  oneself  on  top,  apa,  to 
cover  (animate  and  active);  Chipeway,  nabe,  the  male  of 
quadrupeds,  Baraga  says  that  for  a  Chipeway  woman  to 
call  her  husband  nin  nabem  (lit.  ray  coverer,  comp.  French, 
femme  couverie),  is  coarse. 

1  Zeisberger's  translation  of  Lenni  Lenape  as  "people  of  the  same 
nation,"  would  be  more  literal  if  it  were  put  "men  of  our  nation." 

President  Stiles,  in  his  Itinerary,  makes  the  statement:  "  The  Delaware 
tribe  is  called  Poh-he-gan  or  Mo-hee-gan  by  themselves,  and  Aitquitsau- 
ion."  I  have  not  been  able  to  reach  a  satisfactory  solution  of  the  first 
and  third  of  these  names. 

That  the  Delawares  did  use  the  term  Lenape  as  their  own  designation, 
is  shown  by  the  refrain  of  one  of  their  chants,  preserved  by  Heckewelder. 

It  was — 

"Hiisca  n' lenape-win" 

Truly  I — a  Lenape — am. 

Or:    "I  am  a  true  man  of  our  people."     Trans.  Amer.  Philos.  Soc, 
Vol.  IV,  N.  Ser.,  p.  381. 


36  THE    LENAPE    AND    THEIR    LEGENDS. 

The  Lenape  Sub-  Tribes. 
The  Lenape  were  divided  into  three  sub-tribes: — 

1.  The  Minsi,  Monseys,  Montheys,  Munsees,  or  Minisinks. 

2.  The  Unami,  or  Wonameys. 

3.  The  Unalachtigo. 

No  explanation  of  these  designations  will  be  found  in  Hecke- 
welder  or  the  older  writers.  From  investigations  among  living 
Delawares,  carried  out  at  my  request  by  Mr.  Horatio  Hale, 
it  is  evident  that  they  are  wholly  geographical,  and  refer  to 
the  locations  of  these  sub-tribes  on  the  Delaware  river. 

Mi?isi,  properly  Minsiu,  and  formerly  Minassiniu,  means 
"people  of  the  stony  country,"  or  briefly,  "mountaineers." 
It  is  a  synthesis  of  minthiu,  to  be  scattered,  and  achsin,  stone, 
according  to  the  best  living  native  authorities.^ 

Undmi,  or  Wndmiu,  means  "people  down  the  river," 
from  naheu,  down-stream. 

Unalachtigo,  properly  W^naldchtko,  means  "people  who 
live  near  the  ocean,"  from  wimalawat,  to  go  towards,  and 
t^kow  or  fkbUy  wave. 

Historically,  such  were  the  positions  of  these  sub-tribes 
when  they  first  came  to  the  knowledge  of  Europeans. 

The  Minsi  lived  in  the  mountainous  region  at  the  head 
waters  of  the  Delaware,  above  the  Forks,  or  junction  of  the 
Lehigh  river.  One  of  their  principal  fires  was  on  the 
Minisink  plains,  above  the  Water  Gap,  and  another  on  the 

1  Mr.  Eager,  in  his  History  of  Orange  County,  quotes  the  old  surveyor, 
Nicolas  Scull  (1730),  in  favor  of  translating  minisink  "the  water  is 
gone;  "  and  Ruttenber,  in  his  Histojy  of  the  Native  Tribes  of  the  Hudson 
River,  supposes  that  it  is  derived  from  menatey^  an  island.  Neither  of 
these  commends  itself  to  modern  Delawares. 


THE    LENAPE    SUB-TRIBES.  37 

East  Branch  of  the  Delaware,  which  they  called  Namaes  Sipu, 
Fish  River.  Their  hunting  grounds  embraced  lands  now  in 
the  three  colonies  of  Pennsylvania,  New  York  and  New 
Jersey.  The  last  mentioned  extinguished  their  title  in  1758, 
by  the  payment  of  one  thousand  pounds. 

That,  at  any  time,  as  Heckewelder  asserts,  their  territory 
extended  up  the  Hudson  as  far  as  tide-water,  and  westward 
"  far  beyond  the  Susquehannah,"  is  surely  incorrect.  Only 
after  the  beginning  of  the  eighteenth  century,  when  they 
had  been  long  subject  to  the  Iroquois,  have  we  any 
historic  evidence  that  they  had  a  settlement  on  the  last 
named  river. 

The  Unamis'  territory  on  the  right  bank  of  the  Delaware 
river  extended  from  the  Lehigh  valley  southward.  It  was 
with  them  and  their  southern  neighbors,  the  Unalachtigos, 
that  Penn  dealt  for  the  land  ceded  him  in  the  Indian  Deed 
of  1682.  The  Minsis  did  not  take  part  in  the  transaction, 
and  it  was  not  until  1737  that  the  Colonial  authorities 
treated  directly  with  the  latter  for  the  cession  of  their 
territory.^ 

The  Unalachtigo  or  Turkey  totem  had  its  principal  seat  on 
the  affluents  of  the  Delaware  near  where  Wilmington  now 
stands.  About  this  point.  Captain  John  Smith,  on  his  map 
(1609,)  locates  the  Chikahokin.  In  later  writers  this  name  is 
spelled  Chihohockies,  Chiholacki  and  Chikolacki,  and  is  stated 
by  the  historians  Proud  and  Smith  to  be  synonymous  with 
Delawares.^     The  correct  form  is  Chikelakt,  from  chik'eno, 

^  See  Penna.  Archives,  Vol.  I,  pp.  ^\o-l. 

2  Proud,  History  of  Penna.,  Vol.  II,  p.  297  ;  S.  Smith,  Hist,  of  New 
Jersey,  p.  456  ;  Henry,  Diet,  of  the  Delaware  Lang.,  MS.,  p.  539. 


38  THE    LENAPE    AND    THEIR    LEGENDS, 

turkey,  the  modern  form  as  given  by  Whipple/  and  aki 
land.  The  n,  I  and  r  were  alternating  letters  in  this 
dialect. 

The  population  was,  however,  very  sparse,  owing  to  the 
predatory  incursions  of  the  Susquehannocks,  whose  trails, 
leading  up  the  Octorara  and  Conestoga,  and  down  the  Chris- 
tina and  Brandywine  Creeks,  were  followed  by  war  parties 
annually,  and  desolated  the  west  shores  of  the  Bay  and  lower 
river.  When,  in  1634,  Captain  Thomas  Young  explored  the 
river,  the  few  natives  he  found  on  the  west  side  told  him 
(through  the  medium  of  his  Algonkin  Virginian  interpreter) 
that  the  "Minquaos"  had  killed  their  people,  burnt  their 
villages,  and  destroyed  their  crops,  so  that  "  the  Indians  had 
wholly  left  that  side  of  the  river  which  was  next  their 
enemies,  and  had  retired  themselves  on  the  other  side  farre 
up  into  the  woods. "^ 

North  of  the  Chikelaki,  Smith's  map  locates  the  Macocks. 
This  name  does  not  appear  in  later  authors,  but  near  that  site 
were  the  Okahoki  band,  who  occupied  the  shores  of  Rid4ey 
and  Crum  creeks  and  the  land  between  them.  There  they 
remained  until  1703,  when  they  were  removed  to  a  small 
reservation  of  500  acres  in  what  is  now  Willistown  township, 
Chester  county.^ 

1  Delaware  Vocabulary  in  Whipple,  Ewbank  &  Turner's  Report,  1855. 
The  German  form  is  tsichemim. 

*  A  Brief  Relation  of  the  Voyage  of  Captayne  Thomas  Yong,  in  Mass. 
Hist.  Soc.  Colls. ,  4th  series,  Vol.  IX,  p.  119. 

*  See  the  original  Warrant  of  Survey  and  Minutes  relating  thereto,  in 
Dr.  George  Smith's  History  of  Delaware  County,  Pa.,  pp.  209,  210 
(Phila.,  1862).     The  derivation  is  uncertain.     Captain  John  Smith  gives 


THE   TOTEMIC   ANIMALS.  39 

The    Totemic  Anitnals. 

These  three  sub-tribes  had  each  its  totemic  animal,  from 
which  it  claimed  a  mystical  descent.  The  Minsi  had  the 
Wolf,  the  Unami  the  Turtle,  and  the  Unalachtigo  the  Turkey. 
The  Unamis  claimed  and  were  conceded  the  precedence  of 
the  others,  because  their  ancestor,  the  Turtle,  was  not  the 
common  animal,  so-called,  but  the  great  original  tortoise 
which  bears  the  world  on  its  back,  and  was  the  first  of  living 
beings,  as  I  shall  explain  on  a  later  page. 

In  referring  to  the  totemic  animals  the  common  names 
were  not  used,  but  metaphorical  expressions.  Thus  the  Wolf 
was  referred  to  as  Ptuksit,  Round  Foot  {ptuk,  round,  sit,  foot, 
from  the  shape  of  its  paws  ;)  the  turtle  was  Fakoango,  the 
Crawler  ;  and  the  turkey  was  Pullaeu,  he  does  not  chew,^ 
referring  to  the  bird's  manner  of  swallowing  food. 

The  signs  of  these  animals  were  employed  in  their  picture 
writing,  painted  on  their  houses  or  inscribed  on  rocks,  to 
designate  the  respective  sub-tribes.  But  only  in  the  case  of 
the  Unamis  was  the  whole  animal  represented.     The  Turkey 

mahcawq  for  pumpkin,  and  this  appears  to  be  the  word  in  the  native  name 
of  Chester  Creek,  Macopanackhan,  which  is  also  seen  in  Marctis  Hook. 
(See  Smith's  Hisi.  Del.  Co.,  pp.  145,  381.)  I  am  indined  to  identify  the 
Macocks  with  the  M'okahoki  as  "the  people  of  the  pumpkin  place,"  or 
where  those  vegetables  were  cultivated. 

1  The  Shawnee  word  is  the  same,  pellewaa,  whence  their  name  for  the 
Ohio  River, Pellewaa  seepee,  Turkey  River.  (Rev.  David  Jones,  Jourtial of 
Two  Visits  Made  to  Some  Nations  of  hidians  on  ike  West  Side  of  the  River 
Ohio  in  1772  and  1773,  p.  20.)  From  this  is  derived  the  shortened  form 
Plaen,  seen  in  Playwickey,  or  Pla7iwikit,  the  town  of  those  of  the  Turkey 
Tribe,  in  Berks  county,  Pa.     (Heckewelder,  Indian  Names,  p.  355.) 


40  THE    LENAPE    AND    THEIR    LEGENDS. 

tribe  painted  only  one  foot  of  their  totemic  bird,  and  the 
Minsi  the  extended  foot  of  the  wolf,  though  they  sometimes 
added  an  outline  of  the  rest  of  the  animal/ 

These  three  divisions  of  the  Lenape  were  neither  "  gentes" 
nor  "phratries,"  though  Mr.  Morgan  has  endeavored  to 
force  them  into  his  system  by  stating  that  they  were  "  of  the 
nature  of  phratries."^  Each  was  divided  into  twelve 
families  bearing  female  names,  and  hence  probably  referring 
to  some  unexplained  matriarchal  system.  They  were,  as  I 
have  called  them,  sub-tribes.  In  their  own  orations  they 
referred  to  each  other  as  ''  playmates."  (Heckewelder.) 

The  New  Jersey  Lenape. 

The  native  name  of  New  Jersey  is  given  as  Sha'akbee 
(English  orthography  :  a  as  in  fate)  ;  or  as  the  German  mis- 
sionaries wrote  it,  Sche'jachbi.  It  is  a  compound  of  bi,  water, 
aki,  land,  and  the  adjective  prefix  schey,  whi.ch  means  some- 
thing long  and  narrow  {scheyek,  a  string  of  wampum ;  schaje- 
li?iquaii,  the  edge  of  the  eyes,  the  eyelids,  etc.)  This  would 
be  equivalent  to  "long-land  water,"  and,  according  to  the 
rules  of  Delaware  grammar,  which  place  the  noun  used  in 
the  genitive  sense  before  the  noun  which  governs  it,  the  term 
would  be  more  suitable  to  some  body  of  water,  Delaware  bay 
or  the  ocean,  than  to  the  main  land. 

The  Lenape  distinctly  claimed  the  whole  of  the  present 
area  of  New  Jersey,  Their  great  chief,  Tedyuscung,  stated 
at  the  Conference  at  Easton  (1757),  that  their  lands  reached 
eastward  to  the  shore  of  the  sea.     The  New  Jersey  tribes 

1  Heckewelder,  Hist.  Indian  Nations,  pp.  253-4. 

2  Lewis  H.  Morgan,  Ancient  Society,  pp.  1 7 1-2. 


THE    NEW   JERSEY    LENAPE.  41 

fully  recognized  their  unity.  As  early  as  1694,  at  an  inter- 
view with  Governor  Markham  at  Philadelphia,  when  the 
famous  Taraany  and  other  Lenape  chieftains  were  present, 
Mohocksey,  a  chief  of  the  Jersey  Indians,  said:  "Though 
we  live  on  the  other  side  of  the  water  (/.  e.,  the  Delaware 
river),  yet  we  reckon  ourselves  all  one,  because,"  he  added, 
giving  a  characteristically  native  reason,  ''because  we  drink 
one  water.  "^ 

The  names,  number  and  position  of  the  Jersey  tribes  have 
not  been  very  clearly  made  out. 

A  pamphlet  published  in  London,  in  1648,  states  that  there 
were  twenty-three  Indian  kinglets  in  its  area,  with  about  2000 
warriors  in  all.  Of  these.  Master  Robert  Evelin,  a  surveyor, 
who  spent  several  years  in  the  Province  about  1635,  names 
nine  on  the  left  bank  of  the  Delaware,  between  Cape  May 
and  the  Falls.  The  names  are  extremely  corrupt,  but  it  may 
be  worth  while  giving  them.^ 

1.  Kechemeches,  500  men,  five  miles  above  Cape  May. 

2.  Manteses,  100  bowmen,  twelve  leagues  above  the 
former. 

3.  Sikonesses. 

4.  Asomoches,  100  men. 

5.  Eriwoneck,  40  men. 

6.  Ramcock,  100  men. 

1  Minutes  of  the  Provincial  Council  of  Pennsylvania,  July  6th,  1694. 

2  Master  Evelin's  Letter  is  printed  in  Smith's  History  of  New  Jersey, 
2d  ed.  Some  doubt  has  been  cast  on  his  letter,  because  of  its  connection 
with  the  mythical  "  New  Albion,"  but  his  personality  and  presence  on 
the  river  have  been  vindicated.  See  The  American  Historical  Magazine, 
Vol.  I,  2d  series,  pp.  75,  76. 

D 


42  THE    LENAPE   AND    THEIR    LEGENDS. 

7.  Axion,  200  men. 

8.  Calcefar,  150  men. 

9.  Mosilian,  200  men,  at  the  Falls. 

Of  these,  the  Mantes  lived  on  Salem  creek ;  Ramcock  is 
Rancocas  creek ;  the  Eriwoneck  are  evidently  the  Ermomex 
of  Van  der  Donck's  map  of  1656;  Axion  may  be  for  Assis- 
cunk  creek,  above  Burlington,  from  Del.  assiscu,  mud ;  assis- 
cunk,  a  muddy  place.  Lindstrom  and  Van  der  Donck  name 
the  most  Southern  tribe  in  New  Jersey  Naraticons.  They 
were  on  and  near  Raccoon  creek,  which  on  Lindstrom' s  map 
is  Narratlcon  Sipit,  the  Naraticon  river.  Probably  the  Eng- 
lish name  is  simply  a  translation  of  the  Del.  nachemim,  rac- 
coon. 

In  1675  the  number  of  sachems  in  Jersey  of  sufficient  im- 
portance for  the  then  Governor  Andros  to  treat  with  were 
four.  It  is  noted  that  when  he  had  made  them  the  presents 
customary  on  such  occasions,  "They  return  thanks  and  fall  a 
kintacoying,  singing  keno?i,  kcnon.''''  ^  This  was  the  Delaware 
genan  {genama,  thank  ye  him.     Zeis). 

The  total  number  in  New  Jersey  a  few  years  before  this 
(1671)  were  estimated  by  the  authorities  at  "  about  a  thousand 
persons,  besides  women  and  children."  ^ 

The  "  JVapi//gs,  Opings  or  Fompfons,^^  as  they  are  named 
in  the  old  records,  were  the  tribe  which  dwelt  on  the  west 
shore  of  New  York  harbor  and  southwardly,  or,  more 
exactly,  "from  Roeloff  Jansen's  Kill  to  the  sea."^  They 
were   of  the    Minsi    totem,   and    were    the    earliest   of    the 

1  Nezv  Jersey  Archives,  Vol.  I,  p.  183. 

2  Ibid,  Vol.  I,  p.  73. 

*  Ruttenber,  Hist,  of  the  Indian  Ti'ibes  of  Hudson  Riner.     s.  v. 


THE    NEW   JERSEY    LENAPE.  43 

Lenape  who  saw  white  men,  when,  in  1524,  the  keel  of 
Verrazano  was  the  first  to  plough  the  waters  of  New  York 
harbor. 

The  name  Waping  or  Oping  is  derived  from  Wapan,  east, 
and  was  applied  to  them  as  the  easternmost  of  the  Lenape 
nation.^  Their  other  name,  Porapton,  Mr.  Heckewelder 
identifies  with  pih?n-tom,  crooked-mouthed,  though  its  appli- 
cability is  not  obvious.^ 

In  the  middle  of  the  eighteenth  century  the  remains  of  the 
Pompton  Indians  resided  on  the  Raritan  river.  The  bound- 
aries of  their  territory  were  defined  in  1756,  at  the  Treaty  of 
Crosswicks. 

The  Sajihicans  occupied  the  Delaware  shore  at  the  Falls, 
near  where  Trenton  now  stands,  and  extended  eastward  along 
the  upper  Indian  path  quite  to  New  York  bay.  Heckewelder 
says  that  this  name,  SanJzhicani,  means  a  gun  lock,  and  was 
applied  by  the  Lenape  to  the  Mohawks  who  were  first  furnished 
with  muskets  by  the  Europeans.  This  has  led  some  writers 
to  locate  a  band  of  Mohawks  at  the  Falls. 

The  Sanhicans  were,  however,  undoubtedly  Lenape.  Cam- 
panius,  who  quotes  the  name  of  the  place  in   1642,  classes 

1  Heckewelder,  in  his  unpublished  MSS,,  asserts  that  both  these  names 
mean  "Opossum."  It  is  true  that  the  name  of  this  animal  in  Lenape  is 
woapink,  in  the  New  Jersey  dialect  opiing,  and  in  the  Nanticoke  of  Smith 
oposon ;  but  all  these  are  derived  from  the  root  w«i5,  which  originally 
meant  "white,"  and  was  applied  to  the  East  as  the  place  of  the  dawn 
and  the  light.  The  reference  is  to  the  light  gray,  or  whitish,  color  of  the 
animal's  hair.  Compare  the  Cree,  wapiskowes,  cendre,  il  a  le  poll  blafard. 
Lacombe,  Dictionnaire  de  la  Langue  des  Oris.     s.  v. 

2  On  Indian  Names,  p.  375,  in  Trans.  American  Philosophical  Society, 
Vol.  IH,  n.  ser. 


44  THE    LENAPE    AND    THEIR    LEGENDS. 

them  as  such.  In  Van  der  Donck's  map,  of  1656,  they  are 
marked  as  possessing  the  land  at  the  Falls  and  Manhattan 
Bay;  and  De  Laet  gives  the  numerals  and  a  number  of  words 
from  their  dialect,  which  are  all  pure  Delaware,  as  : — 


Sanhican. 

Delaware. 

Deer, 

atto, 

achtu. 

Bear, 

machquoyuo. 

machquak. 

Wolf, 

metumnu, 

raetemmeu. 

Turkey, 

sickenum. 

tschickenum, 

Their  name  has  lost  its  first  syllable.  It  should  be  assan- 
hican.  This  means  not  merely  and  not  originally  a  gun- 
flint,  but  any  stone  implement,  from  achsin,  or,  in  the  New 
Jersey  dialect,  assim,  a  stone,  and  hican,  an  instrument. 
They  were  distinctively  "  the  stone-implement  people." 

This  is  plainly  with  reference  to  their  manufactures  near 
Trenton.  The  great  deposit  of  post-glacial  gravels  at  this 
point  abound  with  quartzite  fragments  suitable  for  working 
into  stone  implements,  and  to  what  extent  they  were  utilized 
by  the  natives  is  shown  by  the  enormous  collection,  num- 
bering over  thirty  thousand  specimens,  which  Dr.  Charles  C. 
Abbott,  of  Trenton,  has  made  in  that  immediate  vicinity.  A 
horde  of  over  125  beautifully  chipped  lance  heads  of  quartz 
and  jasper,  and  the  remains  of  a  workshop  of  remarkable 
magnitude,  were  evidences  of  the  extensive  manufacture  that 
once  prevailed  there. 

The  left  bank  of  the  Delaware,  from  the  vicinity  of  Bur- 
lington quite  to  and  below  Salem,  was  held  by  a  warlike  tribe 
known  to  the  settlers  as  the  Manias,  or  Ma?ifos,  or  Afandcs, 
otherwise  named  the  Frog  Indians.    They  extended  eastward 


THE    NEW    JERSEY   LENAPE.  45 

along  the  main  or  southern  Indian  path,  which  led  from  the 
Delaware,  below  the  mouth  of  Rancocas  Creek,  to  the 
extensive  Indian  plantations  or  corn  fields  near  Sandy  Hook, 
mentioned  by  Campanius  and  Lindstrom/ 

Mr.  Henry  has  derived  their  name  from  mangi,  great,^  and 
others  have  suggested  menatey,  an  island;  but  I  do  not 
think  either  of  these  is  tenable.  I  have  no  doubt  that  mante 
is  simply  a  mis-spelling  of  monthee,  which  is  the  form  given 
by  the  East  Jersey  and  Stockbridge  Indians  to  the  name  of 
the  Minsi  or  Monsey  sub-tribe  of  the  Delawares.^  This  is 
further  indicated  by  the  fact  that  toward  the  beginning 
of  the  eighteenth  century  they  incorporated  themselves 
wholly  with  the  two  other  Lenape  sub-tribes.*  We  thus 
find  that  the  Minsis  were  not  confined  to  the  North  and 
Northwest,  as  Heckewelder  and  others  wrote,  but  had  pressed 
southward  in  New  Jersey,  quite  to  the  shores  of  Delaware 

Bay. 

The  New  Jersey  Indians  disappeared  rapidly.  As  early  as 
1 721  an  official  document  states  that  they  were  "but  few, 
and  very  innocent  and  friendly."'  When,  in  1745,  the 
missionary  Brainerd  visited  their  settlement  at  Crosweeksung, 
Burlington  county,  he  found  some  ''  who  had  lived  with  the 

1  Proud,  History  of  Pennsylvania,  Vol.  1. 144,  H,  P-  295-  Heckewelder, 
Trans.  Am.  Philo.  Soc.,^o\.  IV,  p.  376. 

2  Matthew  G.  Henry,  Delaivare  Indian  Dictionary,  p.  709-  (MS.  in 
the  Library  of  the  Am.  Phil.  Soc.) 

3  "The  Monthees  who  we  called  Wemintheuw,"  etc.  Journal  of 
Hendrick  Aupawniit,  Meins.  Hist.  Soc.  Pa.,  Vol.  H.p.  77- 

4  Heckewelder,  ubi  stiprd. 

5  New  Jersey  Archives,  Vol.  V,  p.  22. 


46  THE    LENAPE    AND    THEIR    LEGENDS. 

white  people  under  gospel  light,  had  learned  to  read,  were 
civil,  etc."^  Those  with  whom  he  labored  at  this  place 
subsequently  removed  to  New  Stockbridge,  Mass.,  and  united 
with  the  Mohegans  and  others  there. ^ 

The  Swedish  traveler,  Peter  Kalm,  who  spent  about  a  year 
in  New  Jersey  in  1749,  observes  that  the  disappearance  of 
the  native  population  was  principally  due  to  two  agencies. 
Smallpox  destroyed  "incredible  numbers,"  "but  brandy 
has  killed  most  of  the  Indians."^ 

The  dialect  of  the  New  Jersey  Indians  was  soft  and  vocalic, 
avoiding  the  gutturals  of  their  northern  relatives,  and  with- 
out the  frequent  unpleasant  forcible  expirations  of  the  Nanti- 
coke.  A  vocabulary  of  it,  obtained  for  Mr.  Thomas  Jefferson, 
in  1792,  at  the  village  of  Edgpiiliik,  West  New  Jersey,  is  in 
MS.  in  the  library  of  the  American  Philosophical  Society. 

Political  Cojistitution. 
Each  totem  of  the  Lenape  recognized  a  chieftain,  called 
sachem,  sakima,  a  word  found  in  most  Algonkin  dialects, 
with  slight  variations  (Chip,  ogima,  Cree,  okimaw,  Pequot, 
sachimmd),  and  derived  from  a  root  oki,  signifying  above  in 
space,  and  by  a  transfer  frequent  in  all  languages,  above  in 
power.     Thus,  in  Cree,*  we  have  sdkamow,   "  il  projecte,  il 

^  T/ie  Rise  and  Progress  of  a  Remarkable  Work  of  Grace  Among  the 
Indians.     By  David  Brainerd,  in  Works,  p.  304. 
2  E.  de  Schweinitz,  Life  of  Zeisberger,  p.  660,  note. 

*  Travels  into  North  America,  Vol.  II,  pp.  93-94  (London,  1771). 

*  Lacombe,  Dictionnaire  de  la  Langiie  des  Cris,  p.  71 1.  Dr.  Trumbyll, 
however,  maintains  that  it  is  derived  from  sohkau-au,  he  prevails  over 
(note  to  Roger  Williams'  Key,  p.  162).     If  there  is  a  genetic  connection, 


POLITICAL    CONSTITUTION.  47 

montre  la  tete,"  and  in  Delaware,  ui' ochgitschi,  the  part 
above,  the  upper  part  (Zeisberger),  etc. 

It  appears  from  Mr.  Morgan's  inquiries,  that  at  present 
and  of  later  years,  "the  office  of  sachem  is  hereditary  in 
the  gens,  but  elective  among  its  members."^  Loskiel,  how- 
ever, writing  on  the  excellent  authority  of  Zeisberger,  states 
explicitly  that  the  chief  of  each  totem  was  selected  and 
inaugurated  by  those  of  the  remaining  two.^  By  common 
and  ancient  consent,  the  chief  selected  from  the  Turtle  totem 
was  head  chief  of  the  whole  Lenape  nation. 

These  chieftains  were  the  "peace  chiefs."  They  could 
neither  go  to  war  themselves,  nor  send  nor  receive  the  war 
belt — the  ominous  string  of  dark  wampum,  which  indicated 
that  the  tempest  of  strife  was  to  be  let  loose.  Their  proper 
badge  was  the  wampum  belt,  with  a  diamond-shaped  figure 
in  the  centre,  worked  in  white  beads,  which  was  the  symbol 
of  the  peaceful  council  fire,  and  was  called  by  that  name. 

War  was  declared  by  the  people  at  the  instigation  of  the 
"  war  captains,"  valorous  braves  of  any  birth  or  family  who 
had  distinguished  themselves  by  personal  prowess,  and  espe- 
cially by  good  success  in  forays  against  the  enemy.^ 

the  latter  is  the  derivative.  The  word  sakhna  is  not  known  among  the 
Minsi.  In  place  of  it  they  say  k'Jitai,  the  great  one,  from  kehtan,  great. 
From  this  comes  the  corrupted  forms  iayach  or  tallach  of  the  Nanticokes, 
and  the  tayac  of  the  Pascatoways. 

1  Lewis  H.  Morgan,  Ancient  Society,  p.  172. 

2  Loskiel,  Geschichte  der  Mission,  p.  168. 

3  For  these  particulars  see  Ettwein,  Traditions  and  Language  of  the 
Indians^  in  Bulletin  of  the  Pa.  Hist.  Soc.,No\.  I;  Charles  Y,tM.y ,  Journal 
of  a  Tour,  etc.,  p.  S'- 


48  THE    LENAPE    AND    THEIR    LEGENDS. 

Nor  did  the  authority  of  the  chiefs  extend  to  any  infringe- 
ment on  the  traditional  rights  of  the  gens,  as,  for  instance, 
that  of  blood  revenge.  The  ignorance  of  this  limitation  of 
the  central  power  led  to  various  misunderstandings  at  the 
time,  on  the  part  of  the  colonial  authorities,  and  since  then, 
by  later  historians.  Thus,  in  1728,  "the  Delaware  Indians 
on  Brandywine"  were  summoned  by  the  Governor  to  answer 
about  a  murder.  Their  chief,  Civility,  answered  that  it  was 
committed  by  the  Minisinks,  "over  whom  they  had  no 
authority."^  This  did  not  mean  but  that  in  some  matters 
authority  could  be  exerted,  but  not  in  a  question  relating  to 
a  feud  of  blood. 

Agriculture  and  Food  Resources. 

The  Lenape  did  not  depend  solely  on  the  chase  for  sub- 
sistence. They  were  largely  agricultural,  and  raised  a  variety 
of  edible  plants.  Indian  corn  was,  as  usual,  the  staple;  but 
in  addition  to  that,  they  had  extensive  fields  of  squashes, 
beans  and  sweet  potatoes.^  The  hardy  variety  of  tobacco 
was  also  freely  cultivated. 

The  value  of  Indian  corn,  the  Zea  mats,  must  have  been 
known  to  the  Algonkin  tribes  while  they  still  formed  one 
nation,  as  the  same  name  is  applied  to  it  by  tribes  geo- 
graphically the  widest  apart.  Thus  the  Micmacs  of  Nova 
Scotia   call    it  pe-ds'kumun-ul  whose    theme   ds'ku-inun   re- 

^  C.  Thompson,  Inquiry  into  the  Causes  of  the  Alienation  of  the  Dela- 
ware and  Shawnee  Indians,  p.  16. 

2  I  assign  them  the  sweet  potato  on  the  excellent  authority  of  Dr.  C. 
Thompson,  Essay  on  Indian  Affairs,  in  Colls,  of  the  Hist.  Sac.  of  Penna., 
Vol.  I,  p.  81. 


AGRICULTURE   AND    FOOD    RESOURCES.  49 

appears  in  the  wuskaniiem  (Elliott)  and  the  scannemeneash 
(Roger  Williams)  of  New  England,  in  the  Delaware  jesquem 
(Campanius),  and  chasquem  (Zeis.),  and  even  in  the  Piegan 
Blackfoot  esko-tope. 

The  first  radical  a^/^.  Chip,  ashk,  Del.  aski,  means  ''green." 
The  application  is  to  the  green  waving  plant,  so  conspicuous 
in  the  fields  during  the  summer  months.  The  second  mim  or 
min  is  a  generic  suffix  applied  to  all  sorts  of  small  edible  fruits. 
In  the  Blackfoot  its  place  is  supplied  by  another,  and  in  the 
Unami  Delaware  it  is  abbreviated  to  the  letter  in. 

On  the  other  hand,  in  the  Chipeway  word  for  corn,  man- 
damin,  Ottawa  mindamin,  Cree  mattamin,  the  second  radical 
is  retained  in  full,  while  for  the  first  is  substituted  an  abbre- 
viation of  manito,  divine  ("it  is  divine,  supernatural,  or 
mysterious");  if  we  may  accept  the  opinion  of  Mr.  School- 
craft, and  I  know  of  no  more  plausible  etymology. 

Tobacco  was  called  by  the  Delawares  ksclia-tey,  Zeis., 
scka-ta.  Camp.,  or  in  the  English  orthography  j-Z^z/fa;/!?  (Vocab. 
N.  J.  Inds.),  and  koshdhtahe  (Cummings).  I  am  inclined  to 
think  that  these  are  but  dialectic  variations  and  different 
orthographies  of  the  root  Ua  or  ''dam  {a  nasal)  found  in 
the  New  England  witttdm-anog,  Micmac  tuinawa,  Abnaki 
wK  daman  (Rasle),  Crtt  tchistemaw,  Chip,  assema  (=  aste- 
maw),  Bla.ckfoot  J>i-sid-kan ;  a  root  which  Dr.  J.  H.  Trumbull 
has  satisfactorily  identified  as  meaning  "to  drink,"  the  smoke 
being  swallowed  and  likened  to  water.  "To  drink  tobacco  " 
was  the  usual  old  English  expression  for  "  to  smoke." 

If  this  etymology  is  correct,  it  leads  to  the  inference  that 
tobacco  also  was  known  to  the  ancient  Algonkins  before  they 
split  up  into  the  many  nations  which  we  now  know,  and 


50  THE    LENAPE    AND    THEIR    LEGENDS. 

furthermore  that  they  must  have  lived  in  a  region  where  these 
two  semi-tropical  or  wholly  tropical  plants,  Indian  corn  and 
tobacco,  had  been  already  introduced  and  cultivated  by  some 
more  ancient  race.  To  conclude  that  they  themselves  brought 
them  from  a  tropical  land,  would  be  too  hazardous. 

The  pipes  in  which  the  tobacco  was  smoked  were  called 
appooke  (modern  Delaware  o^pahokuii,  Cumings'  Vocab.) 
They  were  of  earthenware  and  of  stone ;  sometimes,  it  is  said, 
of  copper.  According  to  Kalm,  the  ceremonial  pipes  were 
of  a  red  stone,  possibly  the  western  pipe  stone,  and  were  very 
highly  prized.^ 

Of  wild  fruits  and  plants  they  consumed  the  esculent  and 
nutritious  tubers  on  the  roots  of  the  Wild  Bean,  Apios  iiiberosa, 
the  large,  oval,  fleshy  roots  of  the  arrow-leaved  Sagittaria,  the 
former  of  which  the  Indians  called  Jwbbenis,  and  the  latter 
katniss,  names  which  they  subsequently  applied  to  the 
European  turnip.  They  also  roasted  and  ate  the  acrid 
cormus  of  the  Indian  turnip.  Arum  triphylluni,  in  Delaware 
taw-ho,  taw-hin  or  tuck-ah,  and  collected  for  food  the  seeds 
of  the  Golden  Club,  Oi'ontium  aquaticiim,  common  in  the 
pools  along  the  creeks  and  rivers.  Its  native  name  was 
taw-kee? 

House   Building. 

In  their  domestic  architecture  they  differed  noticeably 
from  the  Iroquois  and  even  the  Mohegans.  Their  houses 
were  not  communal,  but  each  family  had  its  separate  resi- 
dence, a  wattled  hut,  with  rounded  top,  thatched  with  mats 

1  Peter  Kahn,  Travels  in  North  America,  Vol.  II,  p.  42. 

2  See  Peter  Kalm,  Travels  in  North  America,  Vol.  II,  pp.  110-I15  ; 
William  Darlington,  Flora  Cestrica.     (West  Chester,  Pa.,  1837.) 


MANUFACTURES.  51 

woven  of  the  long  leaves  of  the  Indian  corn  or  the  stalks  of 
the  sweet  flag  {A corns  calamus,)  or  of  the  bark  of  trees 
(anacon,  a  mat,  Z.)  These  were  built  in  groups  and  sur- 
rounded with  a  palisade  to  protect  the  inhabitants  from 
sudden  inroads.^ 

In  the  centre  was  sometimes  erected  a  mound  of  earth, 
both  as  a  place  of  observation  and  as  a  location  to  place  the 
children  and  women.  The  remains  of  these  circular  ram- 
parts enclosing  a  central  mound  were  seen  by  the  early 
settlers  at  the  Falls  of  the  Delaware  and  up  the  Lehigh 
valley. 

Ma7iufactures. 

The  art  of  the  potter  was  known  and  extensively  practiced, 
but  did  not  indicate  any  unusual  proficiency,  either  in  the 
process  of  manufacture  or  in  the  methods  of  decoration, 
although  the  late  Mr.  F.  Peale  thought  that,  in  the  latter 
respect,  the  Delaware  pottery  had  some  claims  to  a  high 
rank.^  The  representation  of  animal  forms  was  quite  unusual, 
only  some  few  and  inferior  examples  having  been  found. 

^  For  these  facts,  see  Bishop  Ettwein's  article  on  the  Traditions  and 
Languages  of  the  Indians,  Bulletin  of  the  Pa.  Hist.  Soc,  1S48,  p.  32. 
Van  der  Donck  (1656)  describes  these  palisaded  strongholds,  and  Cam- 
panius  (1642-4S)  gives  a  picture  of  one.  See  also  E.  de  Schvveinitz, 
Life  of  Zeisberger,  p.  83.  The  Mohegan  houses  were  sometimes  180 
feet  long,  by  about  20  feet  wide,  and  occupied  by  numerous  families. 
Van  der  Donck,  Descrip.  of  the  New  Nether la7tds,  pp.  196-7.  Coll.  N. 
Y.  Hist.  Soc,  Ser.  II,  Vol.  I. 

The  native  name  of  these  wooden  forts  was  7ne7iachk,  derived  from 
manachen,  to  cut  wood  (Cree,  manikka,  to  cut  with  a  hatchet).  Roger 
Williams  calls  them  aumansk,  a  form  of  the  same  word. 

*  See  the  communication  on  "  Pottery  on  the  Delaware,"  by  him,  in  the 


52  THE    LENAPE    AND    THEIR    LEGENDS. 

Their  skill  in  manufacturing  bead  work  and  feather 
mantles,  and  in  dressing  deer  skins,  excited  the  admiration 
of  the  early  voyagers.  Although  their  weapons  and  utensils 
were  mostly  of  stone,  there  was  a  considerable  supply  of 
native  copper  among  them,  in  use  as  ornaments,  for  arrow 
heads  and  pipes.  Some  specimens  of  it  have  been  found  by 
Dr.  Abbott  near  Trenton,  and  by  other  collectors  in  Penn- 
sylvania,' and  its  scarcity  in  modern  collections  is  to  be 
attributed  to  its  being  bought  up  and  melted  by  the  whites 
rather  than  to  its  limited  employment. 

Soap  stone  was  hollowed  out  with  considerable  skill,  to 
form  bowls,  and  the  wood  of  the  sassafras  tree  was  highly 
esteemed  for  the  same  purpose  (Kalm). 

The  maize  was  broken  up  in  wooden  or  stone  mortars  with 
a  stone  pestle,  the  native  name  of  which  was  J>oco/iaac,  a  word 
signifying  also  the  virile  member. 

Proceedings  of  the  Jm.  Phil.  Soc,  1868.  The  whole  subject  of  the 
archseology  of  the  Delaware  valley  and  New  Jersey  has  been  treated  in 
the  most  satisfactory  manner  by  the  distinguished  antiquary,  Dr.  Charles 
C.  Abbott,  in  his  work,  Primitive  Industry  (Salem,  Mass.,  1881),  and  his 
Stone  Age  in  Neio  Jersey  (1877). 

1  Four  specimens  are  reported  from  Berks  Co.,  Pa.,  by  Prof.  D.  P. 
Brunner,  in  his  volume.  The  Indians  of  Bei-ks  Co.,  Pa.,  pp.  94,  95 
(Reading,  1881).  The.se  were  an  axe,  a  chisel,  a  knife  and  a  gouge. 
The  metal  was  probably  in  part  obtained  in  New  Jersey,  in  part  imported 
from  the  Lake  Superior  region.  See  further,  Abbott,  Pri7nitive  Industry, 
chap,  xxviii.  Peter  Kalm,  the  Swedish  naturalist,  who  visited  New  Jer- 
sey in  1748,  says  that  when  the  copper  mines  "  upon  the  second  river 
between  Elizabeth  Town  and  New  York"  were  discovered,  old  mining 
holes  were  found  and  tools  which  the  Indians  had  made  use  of.  Travels 
in  North  America,  Vol.  I,  p.  384. 


PAINTS   AND    DYES.  53 

Their  arms  were  the  war  club  or  tomahawk,  tomhickim,  the 
bow,  hattape,  and  arrow,  alluns,  the  spear,  ta7iganaoim,  and 
for  defence  Bishop  Ettwein  states  they  carried  a  round  shield 
of  thick,  dried  hide. 

The  spear  was  also  used  for  spearing  fish,  which  they, 
moreover,  knew  how  to  catch  with  "brush  nets,"  and  with 
fish  hooks  made  of  bone  and  the  dried  claws  of  birds 
(Kalm).i 

•    Paints  and  Dyes. 

The  paints  and  dyes  used  by  the  Lenape  and  neighboring 
Indians  were  derived  both  from  the  vegetable  and  mineral 
realms.  From  the  former  they  obtained  red,  white  and  blue 
clays,  which  were  in  such  extensive  demand  that  the  vicinity 
of  those  streams  in  New  Castle  county,  Delaware,  which 
are  now  called  White  Clay  Creek  and  Red  Clay  Creek,  was 
widely  known  to  the  natives  as  Walamink,  the  Place  of 
Paint. 

The  vegetable  world  supplied  a  variety  of  dyes  in  the 
colored  juices  of  plants.  These  were  mixed  with  the  acid 
juice  of  the  wild,  sweet-scented  crab  apple  {Fyrus  coronaria; 
in  Lenape,  tombic'anall),  to  fix  the  dye. 

A  red  was  yielded  by  the  root  of  the  Sangiiinaria  Canaden- 
sis, still  called  "Indian  paint  root;"  an  orange  by  the  root 
of  Phytolacca  decandra,  the  poke  or  pocoon ;  a  yellow  by  the 

1  Some  antiquaries  appear  to  have  doubted  whether  the  spear  was  in 
use  as  a  weapon  of  war  among  the  Pennsylvania  Indians  (See  Abbott, 
Prhnitive  Industry,  p.  248.)  But  the  Susquehannocks  are  distinctly 
reported  as  employing  as  a  weapon  "  a  strong  and  light  spear  of  locust 
wood."     Relatio  Itineris  in  Marytandiam,  p.  85. 


54  THE    LENAPE    AND    THEIR    LEGENDS. 

root  oi  Hydrastis  Canadensis  ;  a  black  by  a  mixture  of  sumac 
and  white  walnut  bark,  etc.^ 

Dogs. 
The    only  domestic  animal    they  possessed  was    a  small 
species  of  dogs  with  pointed  ears.     These  were  called  aihim, 
and  were  preserved  less  for  protection  or  for  use  in  hunting 
than  for  food,  and  especially  for  ceremonial  purposes.^ 

Interments. 
The  custom  of  common  ossuaries  for  each  gens  appears  to 
have  prevailed  among  the  Lenape.  Gabriel  Thomas  states 
that ;  "  If  a  person  of  Note  dies  very  far  away  from  his  place 
of  residence,  they  will  convey  his  Bones  home  some  consid- 
erable Time  after,  to  be  buried  there. "^  Bishop  Ettwein 
speaks  of  mounds  for  common  burial,  though  he  appears  to 
limit  their  use  to  times  of  war.* 

^  For  further  information  on  this  subject,  an  article  may  be  consulted 
in  the  Transactions  of  the  American  Philosophical  Society,  1st  Ser., 
Vol.  in,  pp.  222,  et  seq.,  by  Mr.  Hugh  Martin,  entitled  "  An  Account  of 
the  Principal  Dies  employed  by  the  American  Indians." 

2  The  Delawares  had  three  words  for  dog.  One  was  allum,  which 
recurs  in  many  Algonkin  dialects,  and  is  derived  by  Mr.  Trumbull  from 
a  root  signifying  "  to  lay  hold  of,"  or  "  to  hold  fast."  The  second  was 
lennochum  or  Icnchiim,  which  means  "  the  quadruped  belonging  to  man;" 
lenno,  man;  chum,  a  four-footed  beast.  The  third  was  moekaneu,  a 
name  derived  from  a  general  Algonkin  root,  in  Cree,  mokku,  meaning 
"  to  tear  in  pieces,"  from  which  the  Delaware  word  for  bear,  inachque, 
has  its  origin,  and  also,  significantly  enough,  the  verb  "to  eat"  vet  some 
dialects. 

3  History  of  West  New  Jersey,  p.  3  (London,  169S). 
*  Bulletin  Hist.  Soc.  of  Penna.,  1848,  p.  32. 


COMPUTATION    OF    TIME.  5^ 

One  of  these  communal  graveyards  of  the  Minsis  covers  an 
area  of  six  acres  on  the  Neversink  creek/  while,  according  to 
tradition,  another  of  great  antiquity  and  extent  was  located 
on  the  islands  in  the  Delaware  river,  above  the  Water-Gap.^ 

Computation  of  Time. 

The  accuracy  with  which  the  natives  computed  time 
becomes  a  subject  of  prime  consideration  in  a  study  of  their 
annals.  It  would  appear  that  the  Eastern  Algonkins  were 
not  deficient  in  astronomical  knowledge.  Roger  Williams 
remarks,  "  they  much  observe  the  Starres,  and  their  very 
children  can  give  names  to  many  of  them  ;"^  and  the  same 
testimony  is  borne  by  Wassenaer,  The  latter,  speaking  of 
the  tribes  around  New  York  Harbor,  in  1630,  says  that  their 
year  began  with  the  first  moon  after  the  February  moon  ;  and 
that  the  time  for  planting  was  calculated  by  the  rising  of  the 
constellation  Taurus  in  a  certain  quarter.  They  named  this 
constellation  the  horned  head  of  some  great  ■  fictitious 
animal.* 

Zeisberger  observes  that,  in  his  day,  the  Lenape  did  not 
have  a  fixed  beginning  to  their  year,  but  reckoned  from  one 
seeding  time  to  another,  or  from  when  the  corn  was  ripe,  etc.^ 
Nevertheless,  they  had  a  word  for  year,  gachtin,  and  counted 
their  ages  and  the  sequence  of  events  by  yearly  periods.    The 

^  E.  M.  Ruttenber,  History  of  the  Indian  Tribes  of  Hudson  River, 
p.  96,  note. 

2  Maximilian,  Prince  of  Wied,  Travels  in  America,  p.  35. 

'  A  Key  into  the  Language  of  America,  p.  105. 

*  Documentary  Histoiy  of  Neiv  York,  Vol.  Ill,  pp.  29,  32. 

5  Grammar  of  the  Language  of  the  Lenni  Lenape,  pp.  108-109. 


56  THE    LENAPE    AND    THEIR    LEGENDS. 

Chipeways  count  by  winters  (^pipun-agak,  in  which  the  first 
word  means  winter,  and  the  second  is  a  plural  form  similar  to 
the  Del.  gachfhi);  but  the  Lenape  did  not  apparently  follow 
them  in  this.  They  recognized  only  twelve  moons  in  the 
year  and  not  thirteen,  as  did  the  New  England  nations;  at 
least,  the  names  of  but  twelve  months  have  been  preserved.^ 
The  day  periods  were  reckoned  usually  by  nights,  but  it  was 
not  improper  to  count  by  "suns"  or  days. 

Pictographic  Signs. 

The  picture  writing  of  the  Delawares  has  been  quite  fully 
described  by  Zeisberger,  Loskiel  and  Heckewelder.  It  was 
scratched  upon  stone  (Loskiel),  or  more  frequently  cut  in  or 
painted  upon  the  bark  of  trees  or  pieces  of  wood.  The 
colors  were  chiefly  black  and  red.  The  system  was  highly 
conventionalized,  so  that  it  could  readily  be  understood  by 
all  their  tribes,  and  also  by  others  with  whom  they  came  in 
contact,  the  Shawnees,  Wyandots,  Chipeways,  etc. 

The  subjects  had  reference  not  merely  to  matters  of  present 
interest,  but  to  the  former  history  of  their  nation,  and  were 
directed  "to  the  preservation  of  the  memory  of  famous  men, 
and  to  the  recollection  of  events  and  actions  of  note." 
Therefore,  their  Agamemnons  felt  no  anxiety  for  the  absence 
of  a  Homer,  but  "confidently  reckoned  that  their  noble 
deeds  would  be  held  in  memory  long  after  their  bodies  had 
perished."^ 

The   material   on   which    the    drawings   were   made   was 

1  They  are  given,  with  translations,  in  Zeisberger's  Grammar,  p.  109. 

2  See  Loskiel,  Geschichte  der  Mission,  etc.,  pp.  32,  t,"})  >  Heckewelder, 
History  of  the  Indian  A^ations,  chap.  X. 


PICTOGRAPHIC    SIGNS.  57 

generally  so  perishable  that  few  examples  have  been  left  to 
us.  One,  a  stone  about  seven  inches  long,  found  in  central 
New  Jersey,  has  been  described  and  figured  by  Dr.  Abbott. ' 
It  represents  an  arrow  crossing  certain  straight  lines.  Several 
"gorgets"  (smooth  stone  tablets  pierced  with  holes  for 
suspension,  and  probably  used  for  ceremonial  purposes), 
stone  knives  and  pebbles,  showing  inscribed  marks  and  lines, 
and  rude  figures,  are  engraved  in  Dr.  Abbott's  book ;  others 
similar  have  been  seen  in  Bucks  and  Berks  counties,  Pa. 

There  was  a  remarkable  series  of  hieroglyphics,  some 
eighty  in  number,  on  a  rock  at  Safe  Harbor,  on  the  Susque- 
hanna. They  have  been  photographed  and  described  by 
Prof  T.  C.  Porter,  of  Lancaster,  but  have  yet  to  be  care- 
fully analyzed.^  From  its  location,  it  was  probably  the 
work  of  the  Susquehannocks,  and  did  not  belong  to  the 
general  system  of  Algonkin  pictography. 

If  the  rude  drawings  appended  to  the  early  treatises  as 
signatures  of  native  sachems  be  taken  as  a  guide,  little  or  no 
uniformity  prevailed  in  the  personal  signs.  The  same  chief- 
tain would,  on  various  occasions,  employ  symbols  differing  so 
widely  that  they  have  no  visible  relation.^ 

^  Dr.  Charles  C.  Abbott,  Friiuitive  Industry,  pp.  71,  207,  347,  379,  384, 
390,  391.  Dr.  Abbott's  suggestion  that  the  bird's  head  seen  on  several 
specimens  might  represent  the  totem  of  the  Turkey  gens  of  the  Lenape 
cannot  be  well  founded,  if  Heckewelder  is  correct  in  saying  that  their 
totemic  mark  was  only  the  foot  of  the  fowl.     Ind.  Nations,  p.  253. 

2  See  Proceedings  Atner.  Philos.  Soc,  Vol.  X. 

s  The  subject  is   discussed,  and  comparative   drawings  of  the  native 
signatures  reproduced,  by  Prof.  D.   B.  Brunner,  in  his  useful  work,  The 
Indians  of  Berks  County,  Pa.,^.  68  (Reading,  1881). 
E 


58  THE    LENAPE    AND    THEIR    LEGENDS. 

An  interesting  incident  is  recorded  by  Friend  John 
Richardson  when  on  a  visit  to  William  Penn,  at  his 
manor  of  Pennsburg,  in  1701.  Penn  asked  the  Indian 
interpreter  to  give  him  some  idea  of  what  the  native  notion 
of  God  was.  The  interpreter,  at  a  loss  for  words,  had 
recourse  to  picture  writing,  and  describing  a  number  of 
circles,  one  inside  the  other,  he  pointed  to  the  centre  of 
the  innermost  and  smallest  one,  and  there,  "placed,  as  he 
said,  by  way  of  representation,  the  Great  Man."^  The  ex- 
planation was  striking  and  suggestive,  and  hints  at  the 
meaning  of  the  not  infrequent  symbol  of  the  concentric 
circles. 

An  alleged  piece  of  Delaware  pictography  is  copied  by 
Schoolcraft^  from  the  London  Archceologia,  Vol.  IV.  It  pur- 
ports to  be  an  inscription  found  on  the  Muskingum  river  in 
1780,  and  the  interpretation  is  said  to  have  been  supplied  by 
the  celebrated  Delaware  chief,  Captain  White  Eyes  (Coque- 
thagechton).  As  interpreted,  it  relates  to  massacres  of  the 
whites  by  the  Delaware  chief,  Wingenund,  in  the  border  war 

of  1763- 

There  is  a  tissue  of  errors  here.     The  pictograph,  ''drawn 

with  charcoal  and  oil  on  a  tree,"  must  have  been  quite  recent, 

and  is  not  likely  to  have  referred  to  events  seventeen  years 

antecedent.     There  is  no  evidence  that  Wingenund  took  part 

\/         in  Pontiac's  conspiracy,  and  he  was  the  consistent  friend  of 

1  John  Richardson's  Diary,  quoted  in  An  Account  of  the  Conduct  of 
the  Society  of  Friends  toward  the  Indian  Tribes,  pp.  61,  62  (London, 
1844). 

''■  History  and  Statistics  of  the  Indian  Tribes,  Vol.  I,  plate  47,  B,  and 
pages  353,  354- 


RECORD    STICKS.  59 

the  whites.^  Several  of  the  characters  are  not  like  Indian 
pictographs.  And  finally,  White  Eyes,  the  alleged  inter- 
preter in  1780,  had  died  at  Tuscarawas,  two  years  before, 
Nov.  loth,  1778  P 

Record  Sticks. 

The  Algonkin  nations  very  generally  preserved  their  myths, 
their  chronicles,  and  the  memory  of  events,  speeches,  etc., 
by  means  of  marked  sticks.  As  early  as  1646,  the  Jesuit 
missionaries  in  Canada  made  use  of  these  to  teach  their  con- 
verts the  prayers  of  the  Church  and  their  sermons.'' 

The  name  applied  to  these  record  or  tally  sticks  was, 
among  the  Crees  and  Chipeways,  mas'sinahigan,  which  is  the 
common  word  now  for  book,  but  which  originally  meant  "  a 
piece  of  wood  marked  with  fire,"  from  the  verb  viasindkisan, 
I  imprint  a  mark  upon  it  with  fire,  I  burn  a  mark  upon  it,* 
thus  indicating  the  rude  beginning  of  a  system  of  mnemonic 
aids.  The  Lenape  words  for  book,  malackhickan,  Camp., 
ma/nalekhican  Zeis.,  were  probably  from  the  same  root. 

In  later  days,  instead  of  burning  the  marks  upon  the  sticks, 
they  were  painted,  the  colors  as  well  as  the  figures  having 
certain  conventional  meanings.^ 

These  sticks  are  described  as  about  six  inches  in  length, 
slender,  though  varying  in  shape,  and  tied  up  in  bundles.* 

1  "Amiable  and  benevolent,"  says  Heckewelder,  whose  life  he  aided 
in  saving  on  one  occasion.     Indian  Nations,  p.  285. 

2  E.  de  Schweinitz,  Life  of  Zeisberger,  p.  469. 

3  Relation  des  Jesuites,  1646,  p.  33. 

4  Baraga,  A  Dictionary  of  the  Otchipwe  Language,  s.  v. 

5  For  an  example,  see  de  Schweinitz,  Life  of  Zeisberger,  p.  342. 

6  Documentary  History  of  New  York,  Vol.  IV,  p.  437. 


60  THE    LENAPE    AND    THEIR   LEGENDS. 

Such  bundles  are  mentioned  by  the  interpreter  Conrad  Weiser, 
as  in  use  in  1748  when  he  was  on  his  embassy  in  the  Indian 
country.^  The  expression,  "  we  tied  up  in  bundles,"  is  trans- 
lated by  Mr.  Heckewelder,  olumapsid,  and  a  head  chief  of 
the  Lenape,  usually  called  Olomipees,  was  thus  named,  ap- 
parently as  preserver  of  such  records.'^  I  shall  return  on  a 
later  page  to  the  precise  meaning  of  this  term. 

The  word  signifying  to  paint  was  walatiihi,  which  does  not 
appear  in  western  dialects,  but  is  found  precisely  the  same  in 
the  Abnaki,  where  it  is  given  by  Rasles,  Sramann,^  which, 
transliterated  into  Delaware  (where  the  /  is  substituted  for  the 
r),  would  be  w'  Ia??i'an.  From  this  word  came  WaUajnilnk, 
the  name  applied  by  the  natives  to  a  tract  in  New  Castle 
county,  Delaware,  since  at  that  locality  they  procured  supplies 
of  colored  earth,  which  they  employed  in  painting.  It  means 
"  the  place  of  paint."  * 

Roger  Williams,  describing   the   New  England   Indians, 

^  Journal  of  Conrad  Weiser,  in  Early  History  of  Western  Penna.,  p.  16. 

2  Trans.  Am.  Phil.  Soc,  Vol.  IV,  p.  384. 

'  A  Dictionary  of  the  Abnaki  Latiguage,  s.  v.  Peinture. 

^  See  ante  p.  53.  Mr.  Francis  Vincent,  in  his  History  of  the  State  of 
Delaware,  p.  36  (Phila.,  1870),  says  of  the  colored  earth  of  that  locality, 
that  it  is  "  a  highly  argillaceous  loam,  interspersed  with  large  and  frequent 
masses  of  yellow,  ochrey  clay,  some  of  which  are  remarkable  for  fineness 
of  texture,  not  unlike  lithomarge,  and  consists  of  white,  yellow,  red  and 
dark  blue  clay  in  detached  spots." 

The  Shawnees  applied  the  same  word  to  Paint  Creek,  which  falls  into 
the  Scioto,  close  to  Chilicothe.  They  named  it  Alavionee  sepee,  of  which 
Paint  Creek  is  a  literal  rendering.  Rev.  David  Jones,  A  Journal  of  Two 
Visits  to  the  West  Side  of  the  Ohio  in  1772  and  177J,  p.  50. 


RECORD    STICKS.  61 

speaks  of  *'  Wunnam,  their  red  painting,  which  they  most 
delight  in,  and  is  both  the  Barke  of  the  Pine,  as  also  a  red 
Earth.  "1 

The  word  is  derived  from  Narr.  wunne,  Del,  wulii,  Chip. 
gwanatsch  =  beautiful,  handsome,  good,  pretty,  etc. 

The  Indian  who  had  artistically  bedaubed  his  skin  with  red, 
ochreous  clay,  was  esteemed  in  full  dress,  and  delightful  to 
look  upon.  Hence  the  term  w«///,  fine,  pretty,  came  to  be 
applied  to  the  paint  itself. 

The  custom  of  using  such  sticks,  painted  or  notched,  was 
by  no  means  peculiar  to  the  Delawares.  They  were  familiar 
to  the  Iroquois,  and  the  early  travelers  found  them  in  common 
employment  among  the  southern  tribes.^ 

As  the  art  advanced,  in  place  of  simple  sticks,  painted  or 
notohed,  wooden  tablets  came  into  use,  on  which  the  symbols 
were  scratched  or  engraved  with  a  sharp  flint  or  knife.  Such 
are  those  still  in  use  among  the  Chipeway,  described  by  Dr. 
James  as  "rude  pictures  carved  on  a  flat  piece  of  wood  ;"^  by 
the  native  Copway,  as  "  board  plates  ;  "  *  and  more  precisely 

^  Aey  into  the  Language  of  America,  p.  206. 

2  Lawson,  in  his  New  Account  of  Carolina,  p.  iSo,  says  that  the  natives 
there  bore  in  mind  their  traditions  by  means  of  a  "  Parcel  of  Reeds  of 
different  Lengths,  with  several  distinct  Marks,  known  to  none  but  them- 
selves." James  Adair  writes  of  the  Southern  Indians  :  "  They  count  certain 
very  remarkable  things  by  notched  square  sticks,  which  are  distributed 
among  the  head  warriors  and  other  chieftains  of  different  towns."  History 
of  the  Indians,  p.  75. 

3  Dr.  Edwin  James,  Narrative  of  John  Tanner,  p.  341. 

*  George  Copway,  Traditional  History  of  the  Ojibzvay  Nation,  pp.  130, 
131- 


62        '      THE    LENAPE    AND   THEIR    LEGENDS. 

by  Mr.  Schoolcraft,  as  "a  tabular  piece  of  wood,  covered  on 
both  sides  with  a  series  of  devices  cut  between  parallel  lines."  ^ 
The  Chipeway  terms  applied  to  these  devices  or  symbols 
are,  according  to  Mr.  Schoolcraft,  kekeetvin,  for  those  in  ordi- 
nary and  common  use,  and  kekeenowin,  for  those  connected 
with  the  mysteries,  the  "  meda  worship"  and  the  "great 
medicine."  Both  words  are  evidently  from  a  radical  signify- 
ing a  mark  or  sign,  appearing  in  the  words  given  in  Baraga's 
''Otchipwe  Dictionary,"  kikinawadjiton,  I  mark  it,  I  put  a 
certain  mark  on  it,  and  kikinoamawa,  I  teach,  instruct  him. 

Moral  and  Mental  Character. 

The  character  of  the  Delawares  was  estimated  very 
differently,  even  by  those  who  had  the  best  opportunities  of 
judging.  The  missionaries  are  severe  upon  them.  Brainerd 
described  them  as  "  unspeakably  indolent  and  slothful.  They 
have  little  or  no  ambition  or  resolution ;  not  one  in  a 
thousand  of  them  that  has  the  spirit  of  a  man."^  No  more 
favorable  was  the  opinion  of  Zeisberger.  He  speaks  of  their 
alleged  bravery  with  the  utmost  contempt,  and  morally  he 
puts  them  down  as  *'  the  most  ordinary  and  the  vilest  of 
savages."^ 

Perhaps  these  worthy  missionaries  measured  them  by  the 
standard  of  the  Christian  ideal,  by  which,  alas,  we  all  fall 
wofully  short. 

Certainly,  other  competent  observers   report  much   more 

1  Schoolcraft,  Indian  Tribes,  Vol.  I,  p.  339. 

2  Brainerd,  Life  and  Journal,  p.  410.  ^ 

3  E.  de  Schweinitz,  Life  and  Times  of  Zeisberger,  p.  92. 


MORAL  AND  MENTAL  CHARACTER.       63 

cheerfully.  One  of  the  first  explorers  of  the  Delaware, 
Captain  Thomas  Young  (1634),  describes  them  as  "  very 
well  proportioned,,  well  featured,  gentle,  tractable  and 
docile."^ 

Of  their  domestic  affections,  Mr.  Heckewelder  writes  :  "  I 
do  not  believe  that  there  are  any  people  on  earth  who  are 
more  attached  to  their  relatives  and  offspring  than  these 
Indians  are."  ^ 

Their  action  toward  the  Society  of  Friends  in  Pennsylvania 
indicates  a  sense  of  honor  and  a  respect  for  pledges  which  we 
might  not  expect.  They  had  learned  and  well  understood 
that  the  Friends  were  non-combatants,  and  as  such  they 
never  forgot  to  spare  them,  even  in  the  bloody  scenes  of 
border  warfare. 

"Amidst  all  the  devastating  incursions  of  the  Indians  in 
North  America,  it  is  a  remarkable  fact  that  no  Friend  who 
stood  faithful  to  his  principles  in  the  disuse  of  all  weapons 
of  war,  the  cause  of  which  was  generally  well  understood 
by  the  Indians,  ever  suffered  personal  molestation  from 
them."* 

The  fact  that  for  more  than  forty  years  after  the  founding 
of  Penn's  colony  there  was  not  a  single  murder  committed 
on  a  settler  by  an  Indian,  itself  speaks  volumes  for  their  self- 
control  and  moral  character.     So  far  from  seeking  quarrels 

1  Mass.  Hist.  Soc.  Colls.,  4th  series,  Vol.  IX,  where  Captain  Young's 
journal  is  printed. 

2  Hecketvelder  MSS.  in  Amer  Phil.  Soc.  Lib. 

3  An  Account  of  the  Conduct  of  the  Society  of  Friends  toward  the 
Indian   Tribes,  p.  72  (London,  1S44). 


^ 


64  THE    LENAPE    AND    THEIR    LEGENDS. 

with  the  whites  they  extended  them  friendly  aid  and 
comfort.^ 

Even  after  they  had  become  embittered  and  corrupted  by 
the  gross  knavery  of  the  whites  (for  example,  the  notorious 
"  long  walk,")  and  the  debasing  influence  of  alcohol,  such  an 
authority  as  Gen.  Wm.  H.  Harrison  could  write  these  words 
about  the  Delawares  :  "A  long  and  intimate  knowledge  of 
them,  in  peace  and  war,  as  enemies  and  friends,  has  left  upon 
my  mind  the  most  favorable  impression  of  their  character  for 
bravery,  generosity  and  fidelity  to  their  engagements."'^ 
More  than  this,  and  from  a  higher  source,  could  scarcely  be 
asked. 

That  intellectually  they  were  by  no  means  deficient  is 
acknowledged  by   Brainerd  himself.     "The    children,"   he 

^  The  records  of  my  own  family   furnish   an  example    of  this.     My 

ancestor,  William  Brinton,  arrived  in  the  fall  of  1684,  and,  with  his  wife 

and    children,  immediately  took   possession  of  a  grant  in  the  unbroken 

wilderness,  about  twenty  miles  from  Philadelphia.  A  severe  winter  set  in ; 

their  food  supply  was  exhausted,  and  they  would  probably  have  perished 

but  for  the  assistance  of  some  neighboring  lodges  of  Lenape,  who  provided 

them  with  food  and  shelter.     It  is,  therefore,  a  debt  of  gratitude  which  I 

owe  to  this  nation  to  gather  its  legends,  its  language,  and  its  memories,  so 

that  they, 

"  in  books  recorded, 

May,  like  hoarded 

Household  words,  no  more  depart !" 

*  A  Discourse  ott  the  Aborigines  of  the  Valley  of  the  Ohio,  p.  25  (Cinn., 
1838).  I  add  the  further  testimony  of  John  Brickell,  who  was  a  captive 
among  them  from  1791  to  1796.  He  speaks  of  them  as  fairly  virtuous  and 
temperate,  and  adds  :  "  Honesty,  bravery  and  hospitality  are  cardinal 
virtues  among  them."  Narrative  of  Captivity  af/iong  the  Delaware 
Indians,  in  the  American  Pioneer,  Vol.  I,  p.  48  (Cincinnati,  1844). 


;^VwXyu  ^K^'^' '^^'^'^^^^^^^^ 


RELIGIOUS    BELIEFS.  65 

writes,  "  learn  with  surprising  readiness;  their  master  tells 
me  he  never  had  an  English  school  that  learned,  in  general, 
so  fast."^ 

Religious  Beliefs. 

With  the  hints  given  us  in  various  authors,  it  is  not  difficult 
to  reconstruct  the  primitive  religious  notions  of  the  Delawares. 
They  resembled  closely  those  of  the  other  Algonkin  nations, 
and  were  founded  on  those  general  mythical  principles  which, 
in  my  "Myths  of  the  New  World,"  I  have  shown  existed 
widely  throughout  America.  These  are,  the  worship  of  Light, 
especially  in  its  concrete  manifestations  of  fire  and  the  sun  ; 
of  the  Four  Winds,  as  typical  of  the  cardinal  points,  and  as 
the  rain  bringers;  and  of  the  Totemic  Animal. 

As  the  embodiment  of  Light,  some  spoke  of  the  sun  as  a 
deity, ^  while  their  fifth  and  greatest  festival  was  held  in  honor 
of  Fire,  which  they  personified,  and  called  the  Grandfather 
of  all  Indian  nations.  They  assigned  to  it  twelve  divine 
assistants,  who  were  represented  by  so  many  actors  in  the 
ceremony,  with  evident  reference  to  the  twelve  moons  or 
months  of  the  year,  the  fire  being  a  type  of  the  heavenly 
blaze,  the  sun.^ 

But  both  Sun  and  Fire  were  only  material  emblems  of  the 
mystery  of  Light.  This  was  the  "  body  or  fountain  of  deity," 
which  Brainerd  said  they  described  to  him  in  terms  that  he 
could  not  clearly  understand  ;  something  "  all  light ;"  a  being 

^  Life  a7td  Journal,  p.  381. 

2  "  Others  imagined  the  Sun  to  be  the  only  deity,  and  that  all  things 
were  made  by  him."     David  Brainerd,  Lfe  and  Journal,  p.  395. 

'  Loskiel,  Geschichte  der  Mission,  p.  55. 


66  THE    LENAPE    AND    THEIR    LEGENDS. 

"in  whom  the  earth,  and  all  things  in  it,  may  be  seen;"  a 
"great  man,  clothed  with  the  day,  yea,  with  the  brightest 
day,  a  day  of  many  years,  yea,  a  day  of  everlasting  continu- 
ance." From  him  proceeded,  in  him  were,  to  him  returned, 
all  things  and  the  souls  of  all  things. 

Such  was  the  extraordinary  doctrine  which  a  converted 
priest  of  the  native  religion  informed  Brainerd  was  the  teach- 
ing of  the  medicine  men.^ 

The  familiar  Algonkin  myth  of  the  "  Great  Hare,"  which 
I  have  elsewhere  shown  to  be  distinctively  a  myth  of  Light,'' 
was  also  well  known  to  the  Delawares,  and  they  applied  to 
this  animal,  also,  the  appellation  of  the  "  Grandfather  of 
the  Indians."  ^  Like  the  fire,  the  hare  was  considered  their 
ancestor,  and  in  both  instances  the  Light  was  meant,  fire 
being  its  symbol,  and  the  word  for  hare  being  identical  with 
that  of  brightness  and  light. 

As  in  Mexico  and  elsewhere,  this  light  or  bright  ancestor 
was  the  culture  hero  of  their  mythology,  their  pristine  in- 
structor in  the  arts,  and  figured  in  some  of  their  legends  as  a 
white  man,  who,  in  some  remote  time,  visited  them  from  the 
east,  and  brought  them  their  civilization.* 

1  desire  to  lay  especial  stress  on  these  proofs  of  Light  wor- 
ship among  the  Delawares,  for  it  has  an  immediate  bearing 
on  several  points  in  the  Walam  Olum.     There  are  no  com- 

^  David  Brainerd,  Ltji  and  Jouftial,  pp.  395,  399. 

2  D.  G.  Brinton,  The  Myths  of  the  New  World,  chap,  vi ;  American 
Hero  Myths,  chap.  ii. 

*  Loskiel,  Geschichte  der  Jlfission,  p.  53. 

4  He  is  thus  spoken  of  in  Campanius,  Accottnt  of  New  Sweden,  Book 
III,  chap.  xi.     Compare  my  Myths  of  the  N'ew  World,  p.  190. 


RELIGIOUS    BELIEFS.  67 

pounds  more  frequent  in  that  document  than  those  with  the 
root  signifying  "light,"  "brightness,"  etc.  ;  and  this  is  one 
of  the  evidences  of  its  authenticity. 

Next  in  order,  or  rather,  parallel  with  and  a  part  of  the 
worship  of  Light,  was  that  of  the  Four  Cardinal  Points, 
always  identified  with  the  Four  Winds,  the  bringers  of  rain 
and  sunshine,  the  rulers  of  the  weather. 

"After  the  strictest  inquiry  respecting  their  notions  of  the 
Deity,"  says  David  Brainerd,  "I  find  that  in  ancient  times, 
before  the  coming  of  the  white  people,  some  supposed  there 
were  four  invisible  powers,  who  presided  over  the  four  corners 
of  the  earth.  "^ 

The  Montauk  Indians  of  Long  Island,  a  branch  of  the 
Mohegans,  also  worshiped  these  four  deities,  as  we  are  in- 
formed by  the  Rev.  Sampson  Occura  ;  ^  and  Captain  Argoll 
found  them  again  in  1616  among  the  accolents  of  the  Potomac, 
close  relatives  of  the  Delawares.  Their  chief  told  him  :  "We 
have  five  gods  in  all ;  our  chief  god  appears  often  unto  us  in 
the  form  of  a  mighty  great  hare  ;  the  other  four  have  no 
visible  shape,  but  are  indeed  the  four  winds,  which  keep  the 
four  corners  of  the  earth."  ^ 

These  are  the  fundamental  doctrines,  the  universal  credo,  of 
not  only  all  the  Algonkin  faiths,  but  of  all  or  nearly  all  primi- 
tive American  religions. 

This  is  very  far  from  the  popular  conception  of  Indian 
religion,  with  its  "  Good  Spirit  "  and  "Bad  Spirit."     Such 

1  Brainerd,  Life  and  Journal,  p.  395. 

2  His  statements  are  in  the  Colls,  of  the  Mass.  Hist.  Soc,  Vol.  X  (ist 
Series),  p.  108. 

3  Wm.  Strachey,  Historie  of  Travaile  into  Virginia,  p.  98. 


68  THE    LENAPE    AND    THEIR    LEGENDS. 

ideas  were  not  familiar  to  the  native  mind.  Heckewelder, 
Brainerd  and  Loskiel  all  assure  us  in  positive  terms  that  the 
notion  of  a  bad  spirit,  a  "Devil,"  was  wholly  unknown 
to  the  aborigines,  and  entirely  borrowed  from  the  whites. 
Nor  was  the  Divinity  of  Light  looked  upon  as  a  benefi- 
cent father,  or  anything  of  that  kind.  The  Indian  did  not 
appeal  to  him  for  assistance,  as  to  his  totemic  and  personal 
gods. 

These  were  conceived  to  be  in  the  form  of  animals,  and 
various  acts  of  propitiation  to  them  were  performed.  Such 
acts  were  not  a  worship  of  the  animals  themselves.  Brainerd 
explains  this  very  correctly  when  he  says:  "They  do  not 
suppose  a  divine  power  essential  to  or  inhering  in  these 
creatures,  but  that  some  invisible  beings,  not  distinguished 
from  each  other  by  certain  names,  but  only  notionally, 
communicate  to  these  animals  a  great  power,  and  so  make 
these  creatures  the  immediate  authors  of  good  to  certain 
persons.  Hence  such  a  creature  becomes  sacred  to  the 
person  to  whom  he  is  supposed  to  be  the  immediate  author 
of  good,  and  through  him  they  must  worship  the  invis- 
ible powers,  though  to  others  he  is  no  more  than  another 
creature."  ^ 

They  rarely  attempted  to  set  forth  the  divinity  in  image. 
The  rude  representation  of  a  human  head,  cut  in  wood,  small 
enough  to  be  carried  on  the  person,  or  life  size  on  a  post,  was 
their  only  idol.  This  was  called  tusinkJioalican.  They  also 
drew  and  perhaps  carved  emblems  of  their  totemic  guardian. 
Mr.  Beatty  describes  the  head  chief's  home  as  a  long  building 
of  wood:    "Over  the  door  a  turtle  is  drawn,  which  is  the 

^  Brainerd,  Life  and  Travels,  p.  394. 


DOCTRINE    OF   THE    SOUL.  69 

ensign  of  this  particular  tribe.     On  each  door  post  was  cut 
the  face  of  a  grave  old  man."^ 

Occasionally,  rude  representations  of  the  human  head, 
chipped  out  of  stone,  are  exhumed  in  those  parts  of  Pennsyl- 
vania and  New  Jersey  once  inhabited  by  the  Lenape.^  These 
are  doubtless  the  wsinkhoalican  above  mentioned. 

Doctrine  of  the  Soul. 

.There  was  a  general  belief  in  a  soul,  spirit  or  immaterial 
part  of  man.  For  this  the  native  words  were  tschipey  and 
tschitschank  (in  Brainerd,  chichuny).  The  former  is  derived 
from  a  root  signifying  to  be  separate  or  apart,  while  the  latter 
means  "  the  shadow."^ 

Their  doctrine  was  that  after  death  the  soul  went  south, 
where  it  would  enjoy  a  happy  life  for  a  certain  term,  and 
then  could  return  and  be  born  again  into  the  world.  In 
moments  of  spiritual  illumination  it  was  deemed  possible  to 

^  Charles  Beatty,  Journal,  p.  44. 

2  One,  about  five  inches  in  height,  of  a  tough,  argillaceous  stone,  is 
figured  and  described  by  Dr.  C.  C.  Abbott,  in  the  American  Naturalist, 
October,  1882.     It  was  found  in  New  Jersey. 

*  From  the  same  root,  tschip,  are  derived  the  Lenape  tschipilek,  some- 
thing strange  or  wonderful ;  tschepsit,  a  stranger  or  foreigner ;  and  tschapiet, 
the  invocation  of  spirits.  Among  the  rules  agreed  upon  by  Zeisberger's 
converted  Indians  was  this :  "  We  will  use  no  tschapiet,  or  witchcraft, 
when  hunting."     (De  Schweinitz,  Life  of  Zeisberger,  p.  379.) 

The  root  tschitsch  indicates  repetition,  and  applied  to  the  shadow  or 
spirit  of  man  means  as  much  as  his  double  or  counterpart. 

A  third  word  for  soul  was  the  verbal  form  w' tellenape^uoagan,  "  man — 
his  substance;"  but  this  looks  as  if  it  had  been  manufactured  by  the  mis- 
sionaries. 


70      THE  LENAPE  AND  THEIR  LEGENDS. 

recall  past  existences,  and  even  to  remember  the  happy  epoch 
passed  in  the  realm  of  bliss.  ^ 

The  path  to  this  abode  of  the  blessed  was  by  the  Milky 
Way,  wherein  the  opinion  of  the  Delawares  coincided  with 
that  of  various  other  American  nations,  as  the  Eskimos,  on 
the  north,  and  the  Guaranis  of  Paraguay,  on  the  south. 

The  ordinary  euphemism  to  inform  a  person  that  his  death 

was  at  hand  was :   "You  are  about  to  visit  your  ancestors;"^ 

but  most  observers  agree  that  they  were  a  timorous  people, 

with  none  of  that  contempt  of  death  sometimes  assigned 

them.^ 

The  Native  Priests. 

An  important  class  among  the  Lenape  were  those  called 
by  the  whites  doctors,  conjurers,  or  medicine  men,  who  were 
really  the  native  priests.  They  appear  to  have  been  of  two 
schools,  the  one  devoting  themselves  mainly  to  divination, 
the  other  to  healing. 

According  to  Brainerd,  the  title  of  the  former  among  the 
Delawares,  as  among  the  New  England  Indians,  \i2.'=>  powwow , 
a  word  meaning  "  a  dreamer;"  Chip.,  bawadjagan,  a  dream; 
nind  apawe,  I  dream ;  Cree,  pawa-miwin,  a  dream.  They 
were  the  interpreters  of  the  dreams  of  others,  and  themselves 
claimed  the  power  of  dreaming  truthfully  of  the  future  and 
the  absent.*     In  their  visions  their  guardian  spirit  visited 

^  Compare  Loskiel,  Geschichie,  pp.  48,  49  ;  Brainerd,  Life  and  Journal, 

PP-  314,  396,  399»  400. 

2  Schweinitz,  Life  of  Zeisberger,  p.  472. 

3  Heckewelder,  MSS.,  says  that  he  has  often  heard  the  lamentable  cry, 
niatta  wingi  angeln,  "I  do  not  want  to  die." 

4  «As  for  the  Powaws,"  says  the  native  Mohegan,  the  Rev.  Sampson 
Occum,  in  his  account  of  the  Montauk  Indians  of  Long  Island,  "  they 


THE    NATIVE    PRIESTS.  71 

them;  they  became,  in  their  ov/n  words,  "all  light,"  and 
they  "could  see  through  men,  and  knew  the  thoughts  of 
their  hearts."^  At  such  times  they  were  also  instructed  at 
what  spot  the  hunters  could  successfully  seek  game. 

The  other  school  of  the  priestly  class  was  called,  as  we  are 
informed  by  Mr.  Heckewelder,  inedeu.'^  This  is  the  same 
term  which  we  find  in  Chipeway  as  mide  {inedaween,  School- 
craft), and  in  Cree  as  mi  few,  meaning  a  conjurer,  a  member 
of  the  Great  Medicine  Lodge. ^  I  suspect  the  word  is  from 
m'tieh,  heart  (Chip,  k'tde,  thy  heart),  as  this  organ  was  con- 
sidered the  source  and  centre  of  life  and  the  emotions,  and 
is  constantly  spoken  of  in  a  figurative  sense  in  Indian  con- 
versation and  oratory. 

Among  the  natives  around  New  York  Bay  there  was  a  body 
of  conjurers  who  professed  great  austerity  of  life.  They  had 
no  fixed  homes,  pretended  to  absolute  continence,  and  both 
exorcised  sickness  and  officiated  at  the  funeral  rites.  Their 
name,  as  reported  by  the  Dutch,  was  kitzinacka,  which  is 
evidently  Great  Snake  {gitschi,  achkooJz).  The  interesting 
fact  is  added,  that  at  certain  periodical  festivals  a  sacrifice 

say  they  get  their  art  from  dreams."  ATass.  Hist.  Soc.  Colls.,  Vol.  X, 
p.  109.  Dr.  Trumbull's  suggested  affinity  of  povvaw  with  Cree  tdp- 
wayoo,  he  speaks  the  truth;  Nar.,  taupowanog,  wise  speakers,  is,  I 
think,  correct ;  but  the  latter  are  secondary  senses.  They  were  wise,  and 
gave  true  counsel,  who  could  correctly  interpret  dreams.  Compare  the 
Iroquois  katetsetis,  to  dream;  katetsiens,  to  practice  medicine,  Indian 
fashion.     Cuoq,  Lexiqiie  de  la  Langue  Iroqtioise. 

^  David  Brainerd,  Life  and  Journal,  pp.  400,  401. 

2  Hist.  Ind.  Nations^  p.  280. 

^  Hist,  and  Statistics  of  the  Indian  Tribes,  Vol.  I,  p.  358,  seq. 


72  THE    LENAPE    AND    THEIR    LEGENDS. 

was  prepared,  which  it  was  believed  was  carried  off  by  a  huge 
serpent.^ 

When  the  missionaries  came  among  the  Indians,  the  shrewd 
and  able  natives  who  had  been  accustomed  to  practice  on  the 
credulity  of  their  fellows  recognized  that  the  new  faith  would 
destroy  their  power,  and  therefore  they  attacked  it  vigorously. 
Preachers  arose  among  them,  and  claimed  to  have  had  com- 
munications from  the  Great  Spirit  about  all  the  matters  which 
the  Christian  teachers  talked  of.  These  native  exhorters 
fabricated  visions  and  revelations,  and  displayed  symbolic 
drawings  on  deerskins,  showing  the  journey  of  the  soul  after 
death,  the  path  to  heaven,  the  twelve  emetics  and  purges 
which  would  clean  a  man  of  sin,  etc. 

Such  were  the  famed  prophets  Papunhank  and  Wangomen, 
who  set  up  as  rivals  in  opposition  to  David  Zeisberger;  and 
such  those  who  so  constantly  frustrated  the  efforts  of  the 
pious  Brainerd.  Often  do  both  of  these  self-sacrificing  apos- 
tles to  the  Indians  complain  of  the  evil  influence  which  such 
false  teachers  exerted  among  the  Delawares.'^ 

The  existence  of  this  class  of  impostors  is  significant  for 
the  appreciation  of  such  a  document  as  the  Walam  Olum. 
They  were  partially  acquainted  with   the  Bible   history  of 

1  Wassenaer's  Description  of  the  New  Netherlands  ( 1 631),  in  Doc.  Hist. 
of  New  York,  Vol.  IH,  pp.  28,  40.  Other  signs  of  serpent  worship  were 
common  among  the  Lenape.  Loskiel  states  that  their  cast-off  skins  were 
treasured  as  possessing  wonderful  curative  powers  [Geschichte,  ^.  147), 
and  Brainerd  saw  an  Indian  offering  supplications  to  one  {Life  and 
Journal,  p.  395). 

2  See  Brainerd,  Life  and  Journal,  pp.  310,  312,  364,  398,  425,  etc., 
and  E.  de  Schweinitz,  Life  of  Zeisberger,  pp.  265,  332,  etc. 


RELIGIOUS    CEREMONIES.  73 

creation ;  some  had  learned  to  read  and  write  in  the  mission 
schools ;  they  were  eager  to  imitate  the  wisdom  of  the  whites, 
while  at  the  same  time  they  were  intent  on  claiming  authentic 
antiquity  and  originality  for  all  their  sayings. 

Religious  Ceremonies. 

The  principal  sacred  ceremony  was  the  dance  and  accom- 
panying song.  This  was  called  kanti  kanti,  from  a  verbal 
found  in  most  Algonkin  dialects  with  the  primary  meaning 
to  sing  (Abnaki,  skan,  je  danse  et  chante  en  meme  temps, 
Rasles;  CxQe,nikam;  Chip.,  ?«^^w,  I  sing).  From  this  noisy 
rite,  which  seems  to  have  formed  a  part  of  all  the  native  cele- 
brations, the  settlers  coined  the  word  cantico,  which  has  sur- 
vived and  become  incorporated  into  the  English  tongue. 

Zeisberger  describes  other  festivals,  some  five  in  number. 
The  most  interesting  is  that  called  Machtoga,  which  he  trans- 
lates ''to  sweat."  This  was  held  in  honor  of  "  their  Grand- 
father, the  Fire."  The  number  twelve  appears  in  it  frequently 
as  regulating  the  actions  and  numbers  of  the  performers. 
This  had  evident  reference  to  the  twelve  months  of  the  year, 
but  his  description  is  too  vague  to  allow  a  satisfactory  analysis 
of  the  rite. 


CHAPTER  IV. 

The  Literature  and  Language  of  the  Lenape. 

g  I.  Literature  of  the  Lenape  Tongue. — Campanius  ;  Penn  ;  Thomas;  Zeisberger; 
Heckewelder;  Roth;  Ettwein ;  Grube;  Dencke ;  Luckenbach ;  Henry;  Vo- 
cabularies ;  a  native  letter. 

g  2.  General  Remarks  on  the  Lenape. 

g  3.  Dialects  of  the  Lenape. 

g  4.  Special  Structure  of  the  Lenape. — The  Root  and  the  Theme  ;  Prefixes  ;  SufExes  ; 
Derivatives;  Grammatical  Notes. 

§  I.  Literature  of  the  Lenape  Tongue. 

The  first  study  of  the  Delaware  language  was  undertaken 
by  the  Rev.  Thomas  Campanius  (Holm),  who  was  chaplain 
to  the  Swedish  settlements,  1 642-1 649.  He  collected  a  vo- 
cabulary, wrote  out  a  number  of  dialogues  in  Delaware  and 
Swedish,  and  even  completed  a  translation  of  the  Lutheran 
catechism  into  the  tongue.  The  last  mentioned  was  published 
in  Stockholm,  in  1696,  through  the  efforts  of  his  grandson, 
under  the  title,  Lutheri  Catechismus,  Ofwersatt pa  Atnerican- 
Virginiske  Sprdket,  i  vol.,  sm.  8vo,  pp.  160.  On  pages  133- 
154  it  has  a  Vocabulariimi  Barbaro-Virgineorum,  and  on  pages 
155-160,  Vocabula  Mahakuassica.  The  first  is  the  Delaware 
as  then  current  on  the  lower  river,  the  second  the  dialect  of 
the  Susquehannocks  or  Minquas,  who  frequently  visited  the 
Swedish  settlements. 

Although  he  managed  to  render  all  the  Catechism  into 
something  which  looks  like  Delaware,  Campanius'  knowledge 
of  the  tongue  was  exceedingly  superficial.  Dr.  Trumbull 
says  of  his  work :   "  The  translator  had  not  learned  even  so 

74 


LITERATURE    OF   THE    LENAPE   TONGUE.  75 

much  of  the  grammar  as  to  distinguish  the  plural  of  a  noun 
or  verb  from  the  singular,  and  knew  nothing  of  the  ''transi- 
tions" by  which  the  pronouns  of  the  subject  and  object  are 
blended  with  the  verb."  ^ 

At  the  close  of  his  "History  of  New  Sweden,"  Campanius 
adds  further  linguistic  material,  including  an  imaginary  con- 
versation in  Lenape,  and  the  oration  of  a  sachem.  It  is  of 
the  same  character  as  that  found  in  the  Catechism. 

After  the  English  occupation  very  little  attention  was  given 
to  the  tongue  beyond  what  was  indispensable  to  trading. 
William  Penn,  indeed,  professed  to  have  acquired  a  mastery 
of  it.  He  writes:  "I  have  made  it  my  business  to  under- 
stand it,  that  I  might  not  want  an  interpreter  on  any  occa- 
sion."^ But  it  is  evident,  from  the  specimens  he  gives, 
that  all  he  studied  was  the  trader's  jargon,  which  scorned 
etymology,  syntax  and  prosody,  and  was  about  as  near 
pure  Lenape  as  pigeon  English  is  to  the  periods  of  Ma- 
caul  ay. 

An  ample  specimen  of  this  jargon  is  furnished  us  by  Gabriel 
Thomas,  in  his  "  Historical  and  Geographical  Account  of 
the  Province  and  Country  of  Pensilvania ;  and  of  West-New- 
Jersey  in  America,"  London,  1698,  dedicated  to  Penn. 
Thomas  tells  us  that  he  lived  in  the  country  fifteen  years, 
and  supplies,  for  the  convenience  of  those  who  propose  visit- 
ing the  province,  some  forms  of  conversation,  Indian  and 
English.  I  subjoin  a  short  specimen,  with  a  brief  commen- 
tary: — 

1  Transactions  of  the  American  Philological  Association,  1872,  p.  158. 

2  Penn,  Letter  to  the  Free  Society  of  Traders,  1683,  Sec.  xii. 


76  THE    LENAPE   AND    THEIR   LEGENDS. 

1.  Hiiah  takoman ?  Friend,  from  whence  com'st? 

2.  Andogowa  7iee  weekin.  Yonder. 

3.  Tony  ajidogowa  kee  weekin  ?  Where  yonder? 

4.  A7-way?noHse.  At  Arwaymouse. 

5.  Xeco  kee  hatah  weekin  ?  What  hast  got  in  thy  house  ? 

6.  Nee  hatah  huska    weesyouse  og    I  have  very  fat  venison  and  good 

hziska  chetena  chase  og  huska         strong  skins,  with  very  good  tur- 
orit  chekenip.  keys. 

7.  Chingo   kee   beta   ttee    chasa   ag    When  wilt  thou  bring  me  skins  and 

yousa  etka  chekenip  ?  venison,  with  turkeys  ? 

8.  Halapa  etka  nisha  kishquicka.        To-morrow,  or  two  days  hence. 

1.  Hitah  for  n'ischu  (Mohegan,  nitap),  my  friend;  takoman, 
Zeis,  takomun,  from  ta,  where,  k,  2d  pers.  sing. 

2.  Andogozva,  similar  to  undachzve,  he  comes,  Heck. ; 
nee,  pron.  possess,  ist  person ;  weekin  =  wikwam,  or  wig- 
wam.    "  I  come  from  my  house." 

3.  Tony,  =  Zeis,  tani,  where  ?  kee,  pron.  possess.  2d  person. 

4.  Arwaymouse  was  the  name  of  an  Indian  village,  near 
Burlington,  N.  J. 

5.  Keco,  Zeis,  koecu,  what?  hatah,  Zeis,  hattin,  to  have. 

6.  Huska,  Zeis,  husca,  "very,  truly;"  wees,  Zeis,  wisu, 
fatty  flesh,  youse,  R.  W.  jous,  deer  meat;  og.  Camp.,  ock, 
Zeis,  woak  and;  chetena,  Zeis,  tschitani,  strong;  chase,  7j. 
chessak,  deerskin ;  orit,  Zeis,  wulit,  good ;  chekenip,  Z.  tsche- 
kenum,  turkey. 

7.  Chingo,  Zeis.  tschingatsch,\f\\Qn  ;  be  to,  Z.  peie?i,  to  bring; 
^/^'a,  R.  W.,  ka,  and. 

8.  Halapa,  Z,  alappa,  to-morrow;  nisha,  two;  kishquicka, 
Z.  gischgu,  day,  gischguik,  by  day. 

The  principal  authority  on  the  Delaware  language  is  the 
Rev.  David  Zeisberger,  the  eminent   Moravian  missionary, 


LITERATURE    OF    THE    LENAPE    TONGUE.  77 

whose  long  and  devoted  labors  may  be  accepted  as  fixing  the 
standard  of  the  tongue. 

Before  him,  no  one  had  seriously  set  to  work  to  master  the 
structure  of  the  language,  and  reduce  it  to  a  uniform  orthog- 
raphy. With  him,  it  was  almost  a  lifelong  study,  as  for  more 
than  sixty  years  it  engaged  his  attention.  To  his  devotion 
to  the  cause  in  which  he  was  engaged,  he  added  considerable 
natural  talent  for  languages,  and  learned  to  speak,  with  almost 
equal  fluency,  English,  German,  Delaware  and  the  Onondaga 
and  Mohawk  dialects  of  the  Iroquois. 

The  first  work  he  gave  to  the  press  was  a  *'  Delaware 
Indian-  and  English  Spelling  Book  for  the  Schools  of  the 
Mission  of  the  United  Brethren,"  printed  in  Philadelphia, 
1776.  As  he  did  not  himself  see  the  proofs,  he  com- 
plained that  both  in  its  arrangement  and  typographical 
accuracy  it  was  disappointing.  Shortly  before  his  death, 
in  1806,  the  second  edition  appeared,  amended  in  these 
respects.  A  "Hymn  Book,"  in  Delaware,  which  he  finished 
in  1802,  was  printed  the  following  year,  and  the  last  work 
of  his  life,  a  translation  into  Delaware  of  Lieberkuhn's 
"History  of  Christ,"  was  published  at  New  York  in 
1821. 

These,  however,  formed  but  a  small  part  of  the  manuscript 
materials  he  had  prepared  on  and  in  the  language.  The  most 
important  of  these  were  his  Delaware  Grammar,  and  his 
Dictionary  in  four  languages,  English,  German,  Onondaga 
and  Delaware. 

The  MS.  of  the  Grammar  was  deposited  in  the  Archives  of 
the  Moravian  Society  at  Bethlehem,  Pa.  A  translation  of  it 
was  prepared  by  Mr.  Peter  Stephen  Duponceau,  and  published 


78  THE    LENAPE    AND    THEIR    LEGENDS. 

in  the  "  Transactions  of  the  American  Philosophical  Society," 
in  1827. 

The  quadrilingual  dictionary  has  never  been  printed.  The 
MS.  was  presented,  along  with  others,  in  1850,  to  the  library 
of  Harvard  College,  where  it  now  is.  The  volume  is  an 
oblong  octavo  of  362  pages,  containing  about  9000  words 
in  the  English  and  German  columns,  but  not  more  than  half 
that  number  in  the  Delaware. 

A  number  of  other  MSS.  of  Zeisberger  are  also  in  that 
library,  received  from  the  same  source.  Among  these  are  a 
German-Delaware  Glossary,  containing  51  pages  and  about 
600  words ;  a  Delaware-German  Phrase  Book  of  about  200 
pages ;  Sermons  in  Delaware,  etc.,  mostly  incomplete  studies, 
but  of  considerable  value  to  the  student  of  the  tongue.^ 

Associated  with  Zeisberger  for  many  years  was  the  genial 
Rev.  John  Heckewelder,  so  well  known  for  his  pleasant 
"History  of  the  Indian  Nations  of  Pennsylvania,"  his  in- 
terpretations of  the  Indian  names  of  the  State,  and  his  cor- 
respondence with  Mr.  Duponceau.  He  certainly  had  a  fluent, 
practical  knowledge  of  the  Delaware,  but  it  has  repeatedly 
been  shown  that  he  lacked  analytical  power  in  it,  and  that 
many  of  his  etymologies  as  well  as  some  of  his  grammatical 
statements  are  erroneous. 

Another  competent  Lenapist  was  the  Rev.  Johannes  Roth. 
He  was  born  in  Prussia  in  1726,  and  educated  a  Catholic. 
Joining  the  Moravians  in  1748,  he  emigrated  to  America  in 
1756,  and  in  1759  took  charge  of  the  missionary  station  called 

1  On  the  literary  works  of  Zeisberger,  see  Rev.  E.  de  Schweinitz,  Life 
of  Zeisberger,  chap,  xlviii,  who  gives  a  full  account  of  all  the  printed 
works,  but  does  not  describe  the  MSS. 


LITERATURE    OF   THE    LENAPE    TONGUE.  79 

Schechschiquanuk,  on  the  west  bank  of  the  Susquehanna, 
opposite  and  a  little  below  Shesequin,  in  Bradford  county, 
Pennsylvania.  There  he  remained  until  1772,  when,  with 
his  flock,  fifty- three  in  number,  he  proceeded  to  the  new 
Gnadenhiitten,  in  Ohio.  There  a  son  was  born  to  him,  the 
first  white  child  in  the  area  of  the  present  State  of  Ohio.  In 
1774  he  returned  to  Pennsylvania,  and  after  occupying  various 
pastorates,  he  died  at  York,  July  22d,  1791. 

Roth  has  left  us  a  most  important  work,  and  one  hitherto 
entirely  unknown  to  bibliographers.  He  made  an  especial 
study  of  the  Unami  dialect  of  the  Lenape,  and  composed  in 
it  an  extensive  religious  work,  of  which  only  the  fifth  part 
remains.  It  is  now  in  the  possession  of  the  American 
Philosophical  Society,  and  bears  the  title  : — 

EiN  Versuch  ! 
der  Geschichte  unsers  Harm  u.  Heylandes 

Jesu  Christi 

in  dass  Delawarische  iibersetzt  der  Unami 

von  der  Marter  Woche  an 

bis  zur 

Himmelfahrt  unsers  Herrn 

im 

Yahr  1770  u.  72  zu  Tschechschequaniing 

an 

der  Susquehanna. 

Wuntschi  mesettschawi  tipatta  lammowewoagan  sekauchsianup. 

Wulapensuhalinen,  Woehowaolan  Nihillalijeng  mPatamauwoss. 

The  next  page  begins,  ''Der  fiinfte  Theil,"  and  §  86,  and 
proceeds  to  §  139.  It  forms  a  quarto  volume,  of  title,  9  pages 
of  contents  in  German  and  English,  and  268  pages  of  text 


80  THE    LENAPE    AND   THEIR    LEGENDS. 

in  Unami,  written  in  a  clear  hand,  with  many  corrections 
and  interlineations. 

This  is  the  only  work  known  to  me  as  composed  distinctively 
in  the  Unami,  and  its  value  is  proportionately  great  as  pro- 
viding the  means  of  studying  this,  the  acknowledged  most 
cultivated  and  admired  of  the  Lenape  dialects. 

It  will  be  the  task  of  some  future  Lenape  scholar  to  edit  its 
text  and  analyze  its  grammatical  forms.  But  I  believe  that 
Algonkin  students  will  be  glad  to  see  at  this  time  an  extract 
from  its  pages. 

I  select  §  96,  which  is  the  parable  of  the  marriage  feast  of 
the  king's  son,  as  given  in  Matthew  xxii,  1-14. 

1.  Woak      Jesus     wtabptonalawoll     woak     lapi      nuwuntschi 

And  Jesus  he-spoke-with-them         and         again  he-began 

Enendhackewoagannall     nelih*    woak    wtellawoll. 

parables  them-to  and      he-said-to-them. 

2.  Ne      Wusakimawoagan       Patamauwoss        -J    jv^oii%chi    l 

The  his-kingdom  God  it-is-hke 

mejauchsid*       Sakima,       na  Quisall      mall'nitauwan       Witach- 

certain  king,  his-son  he-made-for-him  mar- 

pungewiwuladtpoagan . 

riage. 

3.  Woak    wtellallocalan    wtallocacannall,   wentschitsch    nek 

And  he-sent-out  his-servants  the-bidding  the 

Elendpannik    lih*    Witachpungewiwuladtpoaganniing    wentsch- 

those-bidden  to  marriage  those- 

imcussowoak ;     tschuk     necamawa    schingipawak. 

who-were-bidden,  but  they  they-were-unwilling. 

4.  Woak    lapi    wtellallocalan     pili     wtallocacannall     woak 

And        again  he-sent-out  other  servants  and 

wtella  |P^^^"lJ/};     Mauwiloh      nan      Elendpannik,       {^a^} 

he-said-to-them  those  the-bidden 


LITERATURE    OF   THE    LENAPE   TONGUE.  81 

Nolachtiippoagan     'nkischachtuppui,     nihillalachkik    Wisuheng- 

The-feast  I-have-made-the-feast,        they-are-killed        they-fattened- 

pannik     auwessissak     nemaetschi     nhillapannick    woak     weemi 

them  beasts  the-whole  I-killed-them  and  all 

ktakocku     'ngischachtiippui,       peeltik      lih      Witachpungkewi- 

I-have-finished  come  to  mar- 

wuladtpoaganniing. 

riage. 

5.  Tschuk    necamawa  mattelemawoawollnenni,     woak  ewak 

But  they  they-esteemed-it-not  and        went 

ika,     mejauchsid     enda     wtakihacanniing,     napilli     nihillatschi 

away  certain  thither     to-his-plantation-place        other 

f  M'hallamawachtowoaganniing ) 
I       Nundauchsowoaganniing      j  . 

to-merchandise-place. 

6.  Tschuk    allende     wtahunnawoawoll     neca     allocacannall 

But  some  they-seized-them  those  servants 

I    quochkikimawoawoll    I   ^^^^     wunihillawoawoll    necamawa. 
[  popochpoalimawoawoU  j 

they-beat-them  and  they-killed-them  they. 

7.  Elinenni       na*       Sakima      pentanke,      nannen      lachxu, 

When  the  king  heard  therefore   he-was-angry, 

woak     wtellallokalan    Ndopaluwinuwak,    woak    wunihillawunga 

and  he-sent-them  warriors  and  he-slew 

jok    Nehhillowetschik,    woak    wulusiimen    Wtuten'nejuwaowoll. 

these  murderers,  and  he-destroyed  their-cities. 


I  woll  I 
I  panni  j 


8.  Nannen    wtella  \  ■  y       nelih      wtallocacannall :      No 
[  panni j 

Then  he-said-to-them  to  his-servants  The 

Witachpungkewiwuladtpoagan    khella    nkischachtuppui,    tschuk 

marriage  truly  I-have-prepared-it  but 

1      T-i      J  -1       f  attacu  uchtapsiwunewo  ) 

nek     Elendpannick     i  ^     ■  1   ■         ■        „„    ^  r 

^  {  wtopielgique  juwunewo  J  . 

the  those-bidden  are-not-to-sit-down-worthy. 

9.  Nowentschi    allmussin   ikali    mengichiingi   Ansijall,  woak 

Therefore  go-ye-away   thither      to-some-places  roads  and 


82  THE   LENAPE   AND   THEIR   LEGENDS, 

winawammoh     lih    Witachpungkewiwuladtpoagan ;      na     natta 

ask-ye-them         to  marriage  those 

aween    kiluwa    mechkaweek     (oh). 

whom  ye  find. 

10.  Woak     nek     AUocacannak    iwak     ikali     menggichiingi 

And  the  servants  they-went    thither        to-some-places 

Aneijall,     woak     mawehawoawoll      peschuwoawak       na     natta 

roads  and  they-brought-them-together         those 

aween     machkawoachtid,      Memannungsitschik     woak    Wewu- 

whom  they-found-them  the-bad-ones  and  the- 

lilossitschik,    woak     nel*    Ehendachpuingkill   weemi    taephikka- 

good-ones  and  the  at-the-tables  all  they- 

wachtinewo. 

seated. 

11.  Nannen    mattemikaeuh    na    Sakima,     nek     Elendpannik 

Then  he-entered-in         the  king  the  those-bidden 

mauwi     pennawoawoU,     woak     wunewoawoU     uchtenda     me- 

he-saw-them  and  he-saw-him  there  cer- 

jauchsid    Lenno,    na     matta    uchtellachquiwon    witachpungkewi 

tain  man         the  not  wearing  a  marriage 

Schakhokquiwan. 


12.  Woak     wtellawoll     neli  ;*      Elanggomellen,     ktelgiquiki 

And         he-said-to-him     to-him  Friend  like  , 

matte    attemiken    jun    [or  ta    elinaquo    wentschi    jun    k'mattl- 

not  ashamed  here  not  like  therefore        here       thou-art- 

mikeen,) ;     woak      \         .|.i  ^         [      mattacu      witachpungkewi 

ashamed  and  not  marriage 

Schakhokquiwan    ktellachquiwon  ?    Necama    tschuk   k'pettunevi. 

coat  thou  wearest  He  but      he-mouth-shuts. 

13.  Nannen     w'tellawoll     na     Sakima    nelih*    Wtallocacan- 

Then        he-said-to-them    the  king         to-them  his-ser- 

niing;  Kachpiluh  j  ^^   \    Wunachkall    woak    W'sittall,    woak 

vants  Fasten-ye-him  his-hands  and  his-feet  and 


LITERATURE    OF   THE    LENAPE   TONGUE.  83 

lannehewik     quatschemung     enda     achwipegniink,     nitschlenda 

throw-him  where         in  pitch-darkness  even-some 

Lipackcuwoagan     woak     Tschsetschak     koalochinen. 

weeping  and  teeth-gnashing 

14.     Ntitechquoh      macheli      moetschi       wentschimcussuwak, 

Because  many  they-are-called 

tschuk     tatthiluwak     achriceknuksitschik. 

but        they-are-few  the-chosen. 

The  asterisk  occurs  in  the  original  apparently  to  indicate 
that  a  word  is  superfluous  or  doubtful.  The  interlined 
translation  I  have  supplied  from  the  materials  in  the  mission- 
Delaware  dialect,  but  my  resources  have  not  been  sufficient 
to  analyze  each  word ;  and  this,  indeed,  is  not  necessary  for 
my  purpose,  which  is  merely  to  present  an  example  of  the 
true  Unami  dialect. 

The  Moravian  Bishop,  John  Ettwein,  was  another  of  their 
fraternity  who  applied  himself  to  the  study  of  the  Delaware. 
Born  in  Europe  in  1712,  he  came  to  the  New  World  in  1754, 
and  died  at  the  great  age  of  ninety  years  in  1802.  He  pre- 
pared a  small  dictionary  and  phrase  book,  especially  rich  in 
verbal  forms.  It  is  an  octavo  MS.  of  88  pages,  without  title, 
and  comprises  about  1300  entries.  This  manuscript  exists  in 
one  copy  only,  in  the  Moravian  Archives  at  Bethlehem. 

Bishop  Ettwein  also  prepared  for  General  Washington,  in 
1788,  an  account  of  the  traditions  and  language  of  the  natives, 
including  a  vocabulary.  This  was  found  among  the  Wash- 
ington papers  by  Mr.  Jared  Sparks,  and  was  published  in  the 
"Bulletin  of  the  Pennsylvania  Historical  Society,"  1848. 

One  of  the  most  laborious  of  the  Moravian  missionaries 
was  the  Rev.  Adam  Grube.  His  life  spanned  nearly  a  cen- 
tury, from  1 715,  when  he  was  born  in  Germany,  until  1808, 


84  THE   LENAPE   AND   THEIR   LEGENDS. 

when  he  died  in  Bethlehem,  Pa.  Many  years  of  this  were 
spent  among  the  Delawares  in  Pennsylvania  and  Ohio.  He 
was  familiar  with  their  language,  but  the  only  evidence  of  his 
study  of  it  that  has  come  to  my  knowledge  is  a  MS.  in  the 
Harvard  College  Library,  entitled,  "Einige  Delawarische 
Redensarten  und  Worte."  It  has  seventy-five  useful  leaves, 
the  entries  without  alphabetic  arrangement,  some  of  the  verbs 
accompanied  by  partial  inflections.  The  only  date  it  bears 
is  "Oct.  lo,  1800,"  when  he  presented  it  to  the  Rev.  Mr. 
Luckenbach,  soon  to  be  mentioned. 

After  the  War  of  181 2  the  Moravian  brother,  Rev.  C.  F. 
Dencke,  who,  ten  years  before  had  attempted  to  teach  the 
Gospel  to  the  Chipeways,  gathered  together  the  scattered 
converts  among  the  Delawares  at  New  Fairfield,  Canada  West. 
In  1 818  he  completed  and  forwarded  to  the  Publication  Board 
of  the  American  Bible  Society  a  translation  of  the  Epistles 
of  John,  which  was  published  the  same  year. 

He  also  stated  to  the  Board  that  at  that  time  he  had  finished 
a  translation  of  John's  Gospel  and  commenced  that  of  Matthew, 
both  of  which  he  expected  to  send  to  the  Board  in  that  year. 
A  donation  of  one  hundred  dollars  was  made  to  him  to  en- 
courage him  in  his  work,  but  for  some  reason  the  prosecution 
of  his  labors  was  suspended,  and  the  translation  of  the  Gospels 
never  appeared  (contrary  to  the  statements  in  some  biblio- 
graphies). 

It  is  probable  that  Mr.  Dencke  was  the  compiler  of  the 
Delaware  Dictionary  which  is  preserved  in  the  Moravian 
Archives  at  Bethlehem.  The  MS.  is  an  oblong  octavo,  in  a 
fine,  but  beautifully  clear  hand,  and  comprises  about  3700 
words.     The  handwriting  is  that  of  the  late  Rev.  Mr.  Kamp- 


LITERATURE    OF   THE    LENAPE    TONGUE.  85 

man,  from  1840  to  1842  missionary  to  the  Delawares  on  the 
Canada  Reservation.  On  inquiring  the  circumstances  con- 
nected with  this  MS.,  he  stated  to  me  that  it  was  written  at 
the  period  named,  and  was  a  copy  of  some  older  work,  pro- 
bably by  Mr.  Dencke,  but  of  this  he  was  not  certain. 

While  the  greater  part  of  this  dictionary  is  identical  in 
words  and  rendering  with  the  second  edition  of  Zeisberger's 
"Spelling  Book"  (with  which  I  have  carefully  compared  it), 
it  also  includes  a  number  of  other  words,  and  the  whole  is 
arranged  in  accurate  alphabetical  order. 

Mr.  Dencke  also  prepared  a  grammar  of  the  Delaware,  as 
I  am  informed  by  his  old  personal  friend.  Rev.  F.  R.  Holland, 
of  Hope,  Indiana  ;  but  the  most  persistent  inquiry  through 
residents  at  Salem,  N.  C,  where  he  died  in  1839,  and  at  the 
Missionary  Archives  at  Bethlehem,  Pa.,  and  Moraviantown, 
Canada,  have  failed  to  furnish  me  a  clue  to  its  whereabouts. 
I  fear  that  this  precious  document  was  '' sold  as  paper  stock," 
as  I  am  informed  were  most  of  the  MSS.  which  he  left  at  his 
decease !  A  sad  instance  of  the  total  absence  of  intelligent 
interest  in  such  subjects  in  our  country. 

The  Rev.  Abraham  Luckenbach  may  be  called  the  last  of 
the  Moravian  Lenapists.  With  him,  in  1854,  died  out  the 
traditions  of  native  philology.  Born  in  1777,  in  Lehigh 
county,  Pennsylvania,  he  became  a  missionary  among  the 
Indians  in  1800,  and  until  his  retirement,  forty-three  years 
later,  was  a  zealous  pastor  to  his  flock  on  the  White  river, 
Indiana,  and  later,  on  the  Canada  Reservation.  His  pub- 
lished work  is  entitled  "  Forty-six  Select  Scripture  Narratives 
from  the  Old  Testament,  embellished  with  Engravings,  for 
the  Use  of  Indian  Youth.     Translated  into  Delaware  Indian, 


86  THE    LENAPE   AND   THEIR    LEGENDS. 

by  A.  Luckenbach.  New  York.  Printed  by  Daniel  Fan- 
shaw,  1838,"     Svo,  pp.  xvi,  304. 

After  his  retirement  in  Bethlehem,  he  edited,  in  1847,  the 
second  edition  of  Zeisberger's  "  Collection  of  Hymns,"  the 
first  of  which  has  already  been  mentioned. 

A  short  MS.  vocabulary,  in  German  and  Delaware,  is  in 
the  possession  of  his  family,  in  Bethlehem,  and  some  loose 
papers  in  the  language. 

One  of  the  most  recent  students  of  the  Delaware  was  Mr. 
Matthew  G.  Henry,  of  Philadelphia.  In  1859  and  i860  he 
compiled,  with  no  little  labor,  a  "  Delaware  Indian  Diction- 
ary," the  MS.  of  which,  in  the  library  of  the  American 
Philosophical  Society,  forms  a  thick  quarto  volume  of  843 
pages,  with  a  number  of  maps.  It  is  in  three  parts:  i, 
English  and  Delaware ;  2,  Delaware  and  English;  3,  Dela- 
ware Proper  Names  and  their  Translations. 

It  includes,  without  analysis  or  correction,  the  words  in 
Zeisberger's  "Spelling  Book,"  Roger  William's  "Key," 
Campanius'  Vocabulary,  those  in  Smith's  and  Strachey's 
"Virginia,"  and  various  Nanticoke,  Mohegan,  Minsi  and 
other  vocabularies.  The  derivations  of  the  proper  names  are 
chiefly  from  Heckewelder,  and  in  other  cases  are  venture- 
some. The  compilation,  therefore,  while  often  useful,  lacks 
the  salutary  check  of  a  critical,  grammatical  erudition,  and 
in  its  present  form  is  of  limited  value. 

Some  of  the  later  vocabularies  collected  by  various  trav- 
elers offer  points  for  comparison,  and  may  be  mentioned  here. 

In  1786  Major  Denny,^  at  Fort  Mcintosh,  Ohio,  collected 

1  Major  Ebenezer  Denny's  "Journal,"  in  Memoirs  of  the  Hist.  Soc.  of 
Penna.,  Vol.  VH,  pp.  481-86. 


LITERATURE    OF   THE    LENAPE    TONGUE.  87 

a  number  of  Delaware  words,  principally  from  Shawnee 
Indians.  A  comparison  shows  many  of  them  to  be  in  a 
corrupt  form,  owing  either  to  the  ignorance  of  the  Shawnee 
authority,  or  to  the  inaccuracy  of  Major  Denny  in  catching 
the  sounds. 

While  engaged  on  the  Pacific  Railroad  survey,  in  1853, 
Lieut.  Whipple^  collected  a  vocabulary  of  a  little  over  200 
words  from  a  Delaware  chief,  named  Black  Beaver,  in  the 
Indian  Territory,  which  was  edited,  in  1856,  by  Prof.  Turner. 
It  is  evidently  a  pure  specimen,  and,  as  the  editor  observes, 
"agrees  remarkably"  with  earlier  authentic  vocabularies. 

In  the  second  volume  of  Schoolcraft's  large  work^  is  a 
vocabulary  of  about  350  words,  obtained  by  Mr.  Cummings, 
U.  S.  Indian  Agent.  The  precise  source,  date  and  locality 
are  not  given,  but  it  is  evidently  from  some  trustworthy 
native,  and  is  quite  correct. 

Some  small  works  for  the  schools  of  the  Baptist  missions 
among  the  Delawares  in  Kansas  were  prepared  by  the  Rev. 
J.  Meeker.  They  appear  to  be  entirely  elementary  in  char- 
acter. 

It  will  be  observed  that  in  this  list  not  a  single  native  writer 
is  named.  So  far  as  I  have  ascertained,  though  many  learned 
to  write  their  native  tongue,  not  one  attempted  any  composi- 
tion in  it  beyond  the  needs  of  daily  life. 

To  make  some  amends  for  this,  and  as  I  wished  to  obtain 
an  example  of  the  Lenape  of  to-day,  I  asked  Chief  Gottlieb 
Tobias,  an  educated  native  on  the  Moravian  Reservation  in 

^  Report  upon  the  Indian  Tribes,  by  Whipple,  Evvbank  and  Turner, 
p.  56  (Washington,  1855). 

*  History  and  Statistics  of  the  Indian  Tribes,  Vol.  II,  p.  470. 


88  THE    LENAPE    AND    THEIR    LEGENDS. 

Canada,  to  give  me  in  writing  his  opinion  of  the  Delaware 
text  of  the  Walum  Olum,  which  I  had  sent  him.  This  he 
obligingly  did,  and  added  a  translation  of  his  letter.  The 
two  are  as  follows,  without  alteration  : — 

MORAVIANTOWN,  Sept.  26,  1 884. 

I,  Gottlieb  Tobias, 

Nanne  ni  ngutschi  nachguttemin,  jun  awen  eat  ma  elekhigetup. 
Woak  alende  nenostamen  woak  alende  taku  all  wtallichsin  ale- 
wondasik  wiwonalatokowo  pachsi  wonamii  lichsu  woak  pachsi  pilli 
lichsoagan.  Taku  ni  nanostamowin.  Lamoa  namochomsinga 
achpami  aat  nawinachka  woak  chash  tichi  kachtin  nbibindamaneb 
nin  lichsoagan.  Mauchso  lenno  woak  mauchso  chauchshissis  woak 
juque  mauchso  chauchshissis  achpo  pomauchsu  igabtshi  lua  wi- 
wonallatokowo  won  bambil  alachshe.  Woak  lua  lamoa  ni  anda. 
Mimansiane  ntelsitam  alowi  ayachichson  won  alhagawit  woak 
ehelop  ne  likhiqui.  Gichgi  wonami  lichso  shuk  tatcamse  woak 
gichgi  minsiwi  lichso. 

TRANSLATION. 

Than  I  will  try  to  answer  this  (which)  soma  one  at  some  time 
wrote.  And  soma  I  understand,  and  soma  not,  because  his  language 
is  called  Wonalatoko,  half  Unami  and  half  another  language.  I 
do  not  understand  it.  Long  ago  my  grandfather  about  48  years 
ago  I  heard  it  that  language.  One  man  and  one  old  woman  and 
now  another  old  woman  here  lives  yet  who  uses  this  Wonalatoko 
language  just  like  this  book  and  she  said,  I  of  old  time  when  I  was 
a  child  heard  more  difficult  dialect  than  the  present,  and  many  at 
that  time  partly  Unami  he  speak,  but  sometimes  also  partly 
Minsi  he  speak. 

The  drift  of  Chief  Tobias'  letter  is  highly  important  to 
this  present  work,  though  his  expressions  are  not  couched  in 


GENERAL  REMARKS  ON  THE  LENAPE.      89 

the  most  perfect  English.  It  will  be  noted  that  he  recognizes 
the  text  of  the  Walum  Olum  to  be  a  native  production  com- 
posed in  one  of  the  ancient  southern  dialects  of  the  tongue, 
the  Unami  (Wonami)  or  the  Unalachtgo  (Wonalatoko).  I 
shall  recur  to  this  when  discussing  the  authenticity  of  that 
document  on  a  later  page. 

§  2.    General  Remarks  on  the  Lenape. 

The  Lenape  language  is  a  well-defined  and  quite  pure 
member  of  the  great  Algonkin  stock,  revealing  markedly  the 
linguistic  traits  of  this  group,  and  standing  philologically,  as 
well  as  geographically,  between  the  Micmac  of  the  extreme 
east  and  the  Chipeway  of  the  far  West. 

These  linguistic  traits,  common  to  the  whole  stock,  I  may 
briefly  enumerate  as  follows  : — 

1.  All  words  are  derived  from  simple,  monosyllabic  roots, 
by  means  of  affixes  and  suffixes. 

2.  The  words  do  not  come  within  the  grammatical  cate- 
gories of  the  Aryan  language,  as  nouns,  adjectives,  verbs  and 
other  ''parts  of  speech,"  but  are  "indifferent  themes,"  which 
may  be  used  at  will  as  one  or  the  other.  To  this  there 
appear  to  be  a  few  exceptions. 

3.  Expressions  of  being  (z.  e.,  nominal  themes)  undergo 
modifications  depending  on  the  ontological  conception  as 
to  whether  the  thing  spoken  of  is  a  living  or  a  lifeless 
object.  This  forms  the  "animate  and  inanimate,"  or  the 
"noble  and  ignoble"  declensions  and  conjugations.  The 
distinction  is  not  strictly  logical,  but  largely  grammatical, 
many  lifeless  objects  being  considered  living,  and  the 
reverse.     This  is  the  only  modification  of  the  kind  known, 


90  THE    LENAPE    AND    THEIR    LEGENDS. 

true   grammatical    gender  not   appearing   in   any   of    these 
tongues. 

4.  Expressions  of  action  (/.  e.,  verbal  themes)  undergo 
modifications  depending  on  the  abstract  assumption  as  to 
whether  the  action  is  real  or  conjectural.  If  the  latter,  it  is 
indicated  by  a  change  in  the  vowel  of  the  root.  This  leads 
to  a  fundamental  division  of  verbal  modes  into  positive  and 
suppositive  modes. 

5.  The  expression  of  action  is  subordinate  to  that  of  being, 
so  that  the  verbal  elements  of  a  proposition  are  secondary  to 
the  nominal  or  pronominal  elements,  and  the  subjective  rela- 
tion becomes  closely  akin  to,  or  identical  with,  that  of  pos- 
session.^ 

6.  The  conception  of  number  is  feebly  developed  in  its 
application  to  inanimate  objects,  which  often  have  no  gram- 
matical plurals.  The  inclusive  and  exclusive  plurals  are  used 
in  the  first  person. 

7.  The  genius  of  the  language  is  holophrastic — that  is,  its 
effort  is  to  express  the  relationship  of  several  ideas  by  com- 
bining them  in  one  word.  This  is  displayed  :  i,  in  nominal 
themes,  by  poly  synthesis,  by  which  several  such  themes  are 

1  I  am  aware  that  in  this  proposition  I  am  following  the  German  and 
French  linguists,  Steinthal,  F.  Miiller,  Adam,  Henry,  etc.,  and  not  our 
own  distinguished  authority  on  Algonkin  grammar,  Dr.  J.  Hammond 
Trumbull,  who,  in  his  essay  "  On  the  Algonkin  Verb,"  has  learnedly 
maintained  another  opinion  ( Transactions  of  the  American  Philological 
Associatiott,  1876,  p.  146).  I  have  not  been  able,  however,  to  convince 
myself  that  his  position  is  correct.  The  formative  elements  of  the  Algon- 
kin paradigms  appear  to  me  simply  attached  particles,  and  not  true 
inflections.  Their  real  character  is  obscured  by  phonetic  laws,  just  as 
in  the  Finnish  when  compared  with  the  Hungarian. 


DIALECTS    OF   THE    LENAPE.  91 

welded  into  one,  according  to  fixed  laws  of  elision  and 
euphony;  and  2,  by  incorporation,  where  the  object  (or  a 
pronoun  representing  it)  and  the  subject  are  united  with  the 
verb,  forming  the  so-called  "transitions,"  or  ''objective 
conjugations." 

8.  There  is  no  relative  pronoun,  so  that  the  relation  of 
minor  to  major  clauses  is  left  to  be  indicated  either  by  posi- 
tion or  the  offices  of  a  simple  connective. 

9.  The  language  of  both  sexes  is  identical,  those  differ- 
ences of  speech  between  the  males  and  females,  so  frequently 
observed  in  other  American  tongues,  finding  no  place  in  the 
Algonkin. 

10.  No  independent  verb-substantive  is  found,  and,  as 
might  be  anticipated,  no  means  of  predicating  existence 
apart  from  quality  and  attribute. 

§  3.     Dialects  of  the  Lenape. 

Two  slightly  different  dialects  prevailed  among  the  Dela- 
wares  themselves,  the  one  spoken  by  the  Unami  and  Una- 
lachtgo,  the  other  by  the  Minsi.  The  former  is  stated  by  the 
Moravian  missionaries  to  have  had  an  uncommonly  soft  and 
pleasant  sound  to  the  ear,^  and  William  Penn  made  the  same 
remark.  It  was  also  considered  to  be  the  purer  and  more 
elegant  dialect,  and  was  preferred  by  the  missionaries  as  the 
vehicle  for  their  translations. 

The  Minsi  was  harsher  and  more  difficult  to  learn,  but 

1  "Ungemein  wohlklingend."  Loskiel,  Geschichte  der  Mission,  p.  24. 
An  early  traveler  of  English  nationality  pronounced  it  "  sweet,  of  noble 
sound  and  accent."  Gabriel  Thomas,  Hist,  and  Geog.  Account  of  Pen- 
silvania  and  West  New  Jersey,  p.  47  (London,  1698). 


92 


THE    LENAPE   AND   THEIR   LEGENDS. 


would  seem  to  have  been  the  more  archaic  branch,  as  it  is 
stated  to  be  a  key  to  the  other,  and  to  preserve  many  words 
in  their  integrity  and  original  form,  which  in  the  Unami  were 
abbreviated  or  altogether  dropped.  The  Minsi  dialect  was 
closely  akin  to  the  Mohegan. 

How  far  the  separation  of  the  Delaware  dialects  had  ex- 
tended may  be  judged  from  the  subjoined  list  of  words.  They 
are  selected,  as  showing  the  greatest  variation,  from  a  list  of 
over  one  hundred,  prepared  by  Mr.  Heckewelder  for  the 
American  Philosophical  Society,  and  preserved  in  MS.  in  its 
library. 

The  comparison  proves  that  the  differences  are  far  from 
extensive,  and  chiefly  result  from  a  greater  use  of  gutturals. 


COMPARISON 

OF  THE  UNAMI   AND 

MINSI   DIALECTS. 

Unami. 

Minsi. 

God 

Patamawos 

Pachtamawos 

Earth 

hacki 

achgi 

Valley 

pasaeck 

pachsajech 

Beard 

wuttoney 

wuchtoney 

Tooth 

wipit 

wichpit 

Blood 

mocum 

mochcum 

Night 

ipocu 

ipochcu 

Pretty 

schiki 

pschickki 

Small 

tangeto 

tschankschisu 

Stone 

assinn 

achsiin 

The  Sea 

kithanne 

gichthanne 

Light 

woacheu 

woashe^jeek 

Black 

siiksit 

neesachgissit 

Chief 

saki^ma 

wajauwe 

Green 

asgask 

asgasku 

No,  not 

matta 

machta 

DIALECTS   OF   THE   LENAPE. 


93 


What  differences  there  were  have  been  retained  and  perhaps 
accentuated  in  modern  times,  if  we  may  judge  from  the  names 
of  consanguinity  obtained  by  Mr.  Lewis  H,  Morgan  on  the 
Kansas  Reservation  in  i860.  These  are  given  in  part  in  the 
annexed  table,  and  the  Mohegan  is  added  for  the  sake  of  ex- 
tending the  comparison. 


Delaware. 

Minsi. 

Mohegan. 

My  grandfather 

nu  mohomus 

na  niahomis'' 

nuh  mahome'' 

My  grandmother 

noo  home'' 

na  nohome 

no  ome'' 

My  father 

noh^h 

na  no^uh 

noh 

My  mother 

nga'hase 

nain  guk'' 

n'guk 

My  son 

n'kweese'' 

nain,gwase'' 

n'diome'' 

My  daughter 

n^danuss 

nain  daness'' 

ne  chune'' 

My  grandchild 

noh  whese'' 

nain  no  whas6 

na  hise'' 

My  elder  brother 

nah  hans 

nain  n^hans 

n  ta  kun'' 

My  elder  sister 

na  mese'' 

nain  nawase 

na  mees 

My  younger  brother 

nah  eese  umiss 

nain  hisesamus'' 

nhisum 

A  noteworthy  difference  in  the  Northern  and  Southern 
Lenape  dialects  was  that  the  latter  possessed  the  three  pho- 
netic elements  n,  I  and  r,  while  the  former  could  not  pro- 
nounce the  r,  and  their  neighbors,  the  Mohegans,  neither  the 
/  nor  the  r. 

The  dialect  studied  by  Campanius  and  Penn,  and  that 
in  southern  New  Jersey  presented  the  r  sound  where  the 
Upper  Unami  and  Minsi  had  the  /.  Thus  Campanius  gives 
rheniis,  for  lenno,  man  ;  and  Penn  oret,  for  the  Unami  wulit, 
good. 

The  dialectic  substitution  of  one  of  these  elements  for 
another  is  a  widespread  characteristic  of  Algonkin  phonology. 


94  THE    LENAPE    AND   THEIR   LEGENDS. 

Roger  Williams  early  called  attention  to  it  among  the  tribes 
of  New  England.^ 

Tracing  it  to  its  origin,  it  clearly  arises  from  the  use  of 
"alternating  consonants,"  so  extensive  in  American  lan- 
guages. In  very  many  of  them  it  is  optional  with  the  speaker 
to  employ  any  one  of  several  sounds  of  the  same  class.  This 
is  the  case  with  these  letters  in  Cree,  which,  for  various 
reasons,  may  be  considered  the  most  archaic  of  all  the  Algon- 
kin  dialects.  In  its  phonetics,  the  th,  y,  I,  n  and  r  are  ''per- 
muting" or  "alternating"  letters.^ 

Often,  too,  the  sound  falls  between  these  letters,  so  that 
the  foreign  ear  is  left  in  doubt  which  to  write. 

That  this  is  the  case  with  the  Delaware  is  evident  from 
some  of  the  more  recent  vocabularies  where  the  r  is  not 
infrequent.  The  following  words,  from  the  vocabulary  in 
Major  Denny's  Memoir,  illustrate  this  :. — 

Stone  seegriana 

Buffalo  serelea 

Beaver  ihomagru 

Above  ,        hoqru7iog,  etc. 

Even  Mr.  Lewis  A.  Morgan,  who  had  considerable  practice 

in  writing  the  sounds  of  the  Indian  languages,  inserts  the  r 

in  a  number  of  pure  Delaware  words  he  collected  in  Kansas.^ 

Another  difficulty  presents  itself  in  the  sibilants.     They 

are  not  always  distinguished. 

1  Key  into  the  Language  of  North  America,  p.  129.  See,  also,  Mr. 
Pickering's  remarks  on  the  same  subject,  in  his  Appendix  to  Rasles' 
Dictionary  of  the  Abnaki. 

2  Howse,  Gramniar  of  the  Cree  Language,  p.  316. 
5  See  his  Ancient  Society,  pp.  172-73. 


DIALECTS    OF   THE    LENAPE.  95 

Mr.  Horatio  Hale  writes  me  on  this  point :  "  In  Minsi, 
and  perhaps  in  all  the  Lenape  dialects,  the  sound  written  s  is 
intermediate  between  s  and  M  (the  Greek  (9).  This  element 
is  pronounced  by  placing  the  tongue  and  teeth  in  the  position 
of  the  theta,  and  then  endeavoring  to  utter  j." 

The  guttural,  represented  in  the  Moravian  vocabularies  by 
c/i,  was  softened  by  the  English  likewise  to  the  s  sound,  as 
it  appears  also  to  have  been  by  the  New  Jersey  tribes.^ 

In  connection  with  dialectic  variation,  the  interesting  ques- 
tion arises  as  to  the  rapidity  of  change  in  language.  With 
regard  to  the  Lenape  we  are  enabled  to  compare  this  for  a 
period  covering  more  than  two  centuries.  To  test  it,  I  have 
arranged  the  subjoined  table  of  words  culled  from  three  writers 
at  about  equidistant  points  in  this  period.  Each  wrote  in  the 
orthography  of  his  own  tongue,  and  this  I  have  not  altered. 
The  words  from  Campanius  are  from  the  southern  dialect, 
which  preferred  the  r  to  the  /,  and  this  substitution  should  be 
allowed  for  in  a  fair  comparison. 

^  The  native  name  of  William  Penn  offers  an  instance  of  this  phonetic 
alteration.  It  is  given  as  Onas.  The  proper  form  is  Wonach.  It  literally 
means  the  tip  or  extremity  of  anything ;  as  ivonach-sitall,  the  tips  of  the 
toes;  wonach-gnlinschall,  the  tips  of  the  fingers.  The  inanimate  plural 
form  wolanniall,  means  the  tail  feathers  of  a  bird.  To  explain  the  name 
Penn  to  the  Indians  a  feather  was  shown  them,  probably  a  quill  pen,  and 
hence  they  gave  the  translation  Wonach,  corrupted  into  Onas. 


96 


THE    LENAPE   AND    THEIR    LEGENDS. 


COMPARISON    OF    THE  DELAWARE  AT    INTERVALS    DURING    2IO 

YEARS. 

Campmiius. 

Zeisberger. 

Whipple. 

1645. 

1778. 

1855. 

< 

Swedish  Orthography. 

German  Orthography. 

English  Orthography, 

Man 

rhenus 

lenno 

lenno 

Woman 

aquaeo 

ochque 

h'que'i 

Father 

nwk 

nooch  (my) 

nuuh 

Mother 

kahaess 

gahowes 

gaiez 

Head 

kwijl 

wil 

wil 

Hair 

mijrack 

milach 

milakh 

Ear 

hittaock 

w'hittawak  (pi.) 

howitow 

Eye 

schinck 

w'ushgink 

tukque^ling 

Nose 

wikiiwan 

w'ikiwan 

ouiki'o 

Mouth 

twn 

w'doon 

ouitun 

Tongue 

hijrano 

w'ilano 

ouilano 

Tooth 

wippit 

w'epit 

ouipita 

Hand 

alaenskan 

w'anach 

puck-alenge 

Foot 

zijt 

sit 

zit 

Heart 

chitto,  kitte 

ktee  (thy) 

hute 

House 

wickwmen 

wiquoam 

ouigwam 

Pipe 

hopockan 

hopenican 

haboca 

Sun 

chisogh 

gischuch 

kishu'h 

Star 

aranck 

alank 

alanq' 

Fire 

taenda 

tindey 

tundaih 

Water 

bij 

mbi 

bih 

Snow 

kuun 

guhn 

ku^no 

COMPARISON   OF 

DELAWARE   NUMERALS. 

Campanms.             Thomas. 

Zeisberger. 

Whipple. 

1645. 

1695. 

I7SO. 

1855. 

I     Ciutte 

Kooty 

Ngutti 

Co^te 

2     Nissa 

Nisha 

Nischa 

Ni'sha 

3     Naha 

Natcha 

Nacha 

Naha^ 

4    Nasvvo 

Neo 

Newo 

Ne'ewah 

5     Pareenach          Pelenach 

Palenach 

Pahle'nah'k 

6     Ciuttas 

Kootash 

Guttasch 

Cot^tasch 

7     Nissas 

Nishash 

Nischasch 

Ni^shasch 

8     Haas 

Choesh 

Chasch 

Hasch 

9     Paeschum          Peshonk 

Peschkonk 

Pes'co 

10    Thccrer 

L              Telen 

Tellen 

Te^en 

DIALECTS   OF   THE    LENAPE.  97 

I  have  no  doubt  that  if  a  Swede,  a  German  and  an  English- 
man were  to-day  to  take  down  these  words  from  the  mouth 
of  a  Delaware  Indian,  each  writing  them  in  the  orthography 
of  his  own  tongue,  the  variations  would  be  as  numerous  as 
in  the  above  list,  except,  perhaps,  the  ancient  and  now  dis- 
used r  sound.  The  comparison  goes  to  show  that  there  has 
probably  been  but  a  very  slight  change  in  the  Delaware,  in 
spite  of  the  many  migrations  and  disturbances  they  have 
undergone.  They  speak  the  language  of  their  forefathers  as 
closely  as  do  the  English,  although  no  written  documents 
have  aided  them  in  keeping  it  alive.  This  is  but  another 
proof  added  to  an  already  long  list,  showing  that  the  belief 
that  American  languages  undergo  rapid  changes  is  an  error. 

The  dialect  which  the  Moravian  missionaries  learned,  and 
in  which  they  composed  their  works,  was  that  of  the  Lehigh 
Valley.  That  it  was  not  an  impure  Minsi  mixed  with  Mo- 
hegan,  as  Dr.  Trumbull  seems  to  think,^  is  evident  from  the 
direct  statements  of  the  missionaries  themselves,  as  well  as 
from  Heckewelder's  Minsi  vocabularies,  which  show  many 
points  of  divergence  from  the  printed  books.  Moreover, 
among  the  first  converts  from  the  Delaware  nation  were 
members  of  the  Unami  or  Turtle  tribe,  and  Zeisberger  was 
brought  into  immediate  contact  with  them.^  We  may  fairly 
consider  it  to  have  been  the  upper  or  inland  Unami,  which, 
as  I  have  said,  was  recognized  by  the  nation  as  the  purest, 
or  at  least  the  most  polished  dialect  of  their  tongue.  It 
stood  midway  between  the  Unalachtgo  and  Southern  Unami 
and  the  true  Minsi. 

1  Trans.  Ain.  Philol.  Assoc,  1872,  p.  157. 
^  De  Schweinitz,  Life  of  Zeisberger,  p.  131. 


98      THE  LENAPE  AND  THEIR  LEGENDS. 

§  4.  Special  Structure  of  the  Lenape. 

The  Root  and  the  Formation  of  the  Theme. — As  they  appear 
in  the  language  of  to-day,  the  Lenape  radicals  are  chiefly 
monosyllables,  which  undergo  more  or  less  modifications 
in  composition.  They  cannot  be  used  alone,  the  tongue 
having  long  since  passed  from  that  interjectional  condition 
where  each  of  these  roots  conveyed  a  whole  sentence  in 
itself. 

Whether  they  can  be  resolved  back  into  a  few  elementary 
sounds,  primitive  elements  of  speech,  I  shall  not  discuss. 
This  has  been  done  for  the  Cree  roots  by  Mr.  Joseph  Howse,^ 
and  most  of  the  radicals  of  that  tongue  are  identical  with 
those  of  the  Lenape.  Some  of  his  conclusions  appear  to  me 
hazardous  and  hypothetical ;  and  certainly  many  of  his  sup- 
posed analogies  drawn  from  European  tongues  are  extrava- 
gant. 

As  in  other  idioms,  so  in  Lenape,  two  or  more  radicals 
may  be  compounded  to  form  a  combination,  which,  in 
turn,  performs  the  offices  of  a  radical  in  the  construction  of 
themes. 

This  combination  is  formed  either  by  prefixes  or  suffixes. 
The  prefixes  are  generally  adjectival  in  signification,  while 
the  suffixes  are  usually  classificatory.  A  number  of  these  are 
secondary  roots,  which  are  themselves  capable  of  further 
analysis. 

As  so  much  of  the  strength  of  the  languages  depends  on 
this  plan  of  word  building,  I  have  drawn  off"  a  list  of  a  few 

1  A  Grammar  of  the  Cree  Language ,  with  which  is  combined  an 
Analysis  of  the  Chippeway  Dialect,  by  Joseph  Hovvse,  Esq.  (London, 
1844)- 


LENAPE    SUFFIXES.  99 

of  the  more  frequent  affixes  of  the  Lenape,  with  their  signifi- 
cation:— 

Lenape  Prefixes. 

awoss-,  beyond,  the  other  side  of. 
eluwi-,  most,  a  superlative  form. 
gisch-,  see  page  102, 
kit-,  great,  large. 
lappi-,  again,  indicates  repetition. 
lenno-,  male,  man, 

lippoe-,  wise,  shrewd ;  as  Uppoeweno,  a  shrewd  man. 
mack-,  evil,  bad,  hurt. 

matt-,  negative  and  depreciatory ;  as  mattaptonen,  to  speak  un- 
civilly. 
ni-,  see  page  loi. 
ochque-,  she,  female. 

pack-,  division,  separation ;  pachican,  a  knife ;  pacJiat,  to  split. 
pal-,  negative,  as  dis-  or  in-,  from  palli,  otherwheres. 
tach-,  pairs  or  doubles. 
tschitsch-,  indicates  repetition. 
wit-,  with  or  in  common. 
wul-,  or  wel-,  see  page  104. 

Many  of  these  are  abbreviated  to  the  extent  that  a  single 
significant  letter  is  all  that  remains,  as  min  in  msim,  hickory 
nut ;  pakihm,  cranberry ;  and  so  acki  to  k,  hanne  to  an,  as 
kitanink  (Kittanning),  from  gitscM,  great;  hanne,  flowing 
river;  ink,  locative,  "at  the  place  of  the  great  river." 

Lenape  Suffixes, 
-ak,  wood,  from  tachan  ;  kuwenchak,  pine  wood. 
-aki,  place,  land. 

-ammen,   acceptance,   adoption ;    'wulista7ne7i,    I   accept   it   as 
good,  I  believe  it.     See  page  104. 


100  THE    LENAPE   AND    THEIR    LEGENDS. 

-ape,  male,  man.     From  a  root  ap,  to  cover  (carnally).      In 

Chipeway  applied  only  to  lower  animals. 
-atton,  or  hatton,  to  have,  to  put  somewhere.     The  radical  is  at. 

Also  a  prefix,  as,  hattape,  the  bow ;  lit.,  what  the  man  has. 
-bi,  tree  ;  inachtschibi,  papaw  tree. 
-chtim,  a  quadruped. 
-elendam,  a  verbal  termination,  signifying  a  disposition  of  mind. 

The  root  is  en,  ne,  ni,  I ;  "it  is  to  me  so." 
-gook,  a  snake  ;  from  achgook,  a  serpent. 
-hanna,  properly  hannek,  a  river ;  from  the  root,  which  appears 

in  Cree  as  anask,  to  stretch  out  along  the  ground ;  mech- 

hannek,  a  large  stream. 

Heckewelder  derives  this  from  amhamme,  a  river.  The  terminal  k  is,  how- 
ever, part  of  the  root,  and  not  the  locative  termination.  The  word  is  allied  to 
Del.  guenek,  long. 

-kikan,  tidal  water ;  kittahikan,  the  ocean  ;  shajahikan,  the  sea 
shore. 

-hilleu,  it  is  so,  it  is  true ;  impersonal  form  from  lissijt. 

-hittuck,  river,  water  in  motion. 

-igan,  instrumental ;  also  sh'ican  and  can.  A  participial  termi- 
nation used  with  inanimate  objects. 

-in  or  ini,  of  the  kind;  like;  predicative  form  of  the  demon- 
strative pronoun. 

-ink  or  unk,  place  where. 

-is  or  -it,  diminutive  termination. 

-leu,  it  is  so,  it  is  true. 

-meek,  a  fish  ;  viaschila7nek,  a  trout. 

-min,  a  fruit. 

-peek,  a  body  of  still  water ;  inenuppek,  a  lake. 

-sacunk,  an  outlet  of  a  stream  into  another ;  also  saqidk. 

-sipu,  stream  ;  lit.,  stretched,  extended. 

-tift,  with,  or  in  common. 

-///,  diminutive  termination  ;  atnentit,  a  babe. 


EXAMPLES    OF   LENAPE    DERIVATIVES.  101 

-wagan,  abstract  verbal  termination ;  machelemuxoivagan,  the 

being  honored. 
-wehelleu,  a  bird. 
-wi,  the  verb-substantive  termination,  predicating  being ;  tehek, 

cold ;  tchekwi,  he  or  it  is  cold. 
-wi,  negative  termination  in  certain  verbal  forms. 
-xit,  indicates  the  passive  recipient  of  the  action  ;  machelemuxit, 

the  one  who  is  honored. 

The  analysis  of  a  series  of  derivatives  from  the  same  root 
offers  a  most  instructive  subject  for  investigation  in  the  Lenape. 
Not  only  does  it  reveal  the  linguistic  processes  adapted,  but 
it  discloses  the  psychology  of  the  native  mind,  and  teaches 
us  the  associations  of  its  ideas,  and  the  range  of  its  imagina- 
tive powers.  By  no  other  avenue  can  we  gain  access  to  the 
intimate  thought-life  of  this  people.  Here  it  is  unfolded  to 
us  by  evidence  which  is  irrefragable. 

These  considerations  lead  me  to  present  a  few  examples  of 
the  derivatives  from  roots  of  different  classes. 

EXAMPLES   OF   LENAPE   DERIVATIVES. 

Subjective  Root  Ni,  /,  mitie. 

1.  In  a  good  sense. 

Nihilleu,  it  is  I,  or,  mine. 

Nihillatschi,  self,  oneself. 

Nihillapewi,  free  {ape,  man  =  I  am  my  own  man). 

Nihillapewit,  a  freeman. 

Nihillasoivagan,  freedom,  liberty. 

Nihillapeuhen,  to  make  free,  to  redeem. 

Nihillapeuhoalid,  the  Redeemer,  the  Saviour. 

2.  In  a  bad  sense. 

Ni'hillan,  he  is  mine  to  beat,  I  beat  him. 
NihiVlan,  I  beat  him  to  death,  I  kill  him. 


102  THE    LENAPE   AND   THEIR   LEGENDS. 

Nihillowen,  I  put  him  to  death,  I  murder  him. 
Nihillowet,  a  murderer. 
Nihilloivewi,  murderous. 

3.  In  a  demonstrative  sense. 

Ne,  pi.  nek,  or  ?ien,  this,  that,  the. 

Nail,  nan,  nanne,  nanni,  this  one,  that  one. 

Nill,  these. 

Naninga,  those  gone,  with  reference  to  the  dead. 

4.  In  a  possessive  sense. 

Nitaton,  in-my-having,  I  can,  I  am  able,  I  know  how. 
Nitaus,  of-my-family,  sister-in-law. 
Nitis,  of-mine,  a  friend,  a  companion. 
Nitsch  !  my  child  !  exclamation  of  fondness. 

The  strangely  conflicting  ideas  evolved  from  this  root 
already  attracted  the  attention  of  Mr.  Duponceau.^  That 
the  notions  for  freedom  and  servitude,  murderer  and  Saviour, 
should  be  expressed  by  modifications  of  the  same  radical  is 
indeed  striking !  But  the  psychological  process  through  which 
it  came  about  is  evident  on  studying  the  above  arrangement. 

Objective-intejisive  root  gisch  or  kich  {Cree,  Kis  or  kik). 
Signification — successful  action. 
I.  Applied  to  persons. 

A.  Initial  successful  action. 

Gischigin,  to  begin  life,  to  be  born. 
Gischihan,  to  form,  to  make  with  the  hands. 
Gischiton,  to  make  ready,  to  prepare. 
Gischeleman,  to  create  with  the  mind,  to  fancy, 
Gischelendafn,  to  meditate  a  plan,  to  lie. 

B.  Continuous  successful  action. 

Gischikenamen,  to  increase,  to  produce  fruit. 

^  In  a  note  to  Zeisb'erger's  Grammar  of  the  Delaware,  p.  141. 


EXAMPLES   OF    LENAPE    DERIVATIVES.  103 

Giken,  to  grow  better  in  health. 
Gikeowagan,  life,  health. 
Gikey,  long-living,  old,  aged. 
C.  Final  successful  action. 

Gischatten,  finished,  ready,  done,  cooked. 
Gischito7t,  to  make  ready,  to  finish. 
Gischpuen,  to  have  eaten  enough. 
Gischileii,  it  has  proved  true. 

Gischatschimohin,  to  have  resolved,  to  have  decreed. 
Gischachpoanhe ,  baked,  cooked  (the  bread  is). 
2.  Applied  to  things. 

A.  Initial  successful  action. 

Gischiech,  sun,  moon,  day,  month.  The  idea  appears 
to  be  the  beginning  of  a  period  of  time,  with  the  col- 
lateral notion  of  prosperous  activity.  The  correctness 
of  the  derivation  is  shown  by  the  next  word. 

Gischapan,  day-break,  beginning  day-light.  From 
wapan,  the  east,  or  light. 

Gischtichwipall,  the  rays  of  the  sun. 

Gischcu,  or  Gischqiiik,  day. 

B.  Continuous  successful  action. 

Gischten,  clear,  light,  shining. 
Gischachsummen,  to  shine,  to  enlighten. 
Gisc/mten,  warm,  tepid. 

Numerous  other  derivatives  could  be  added,  but  the  above 
are  sufficient  to  show  the  direction  of  thoughts  flowing  from 
this  root.  Howse  considers  it  identical  with  the  root  kikh, 
great,  large.  ^  This  would  greatly  increase  its  derivatives. 
They  certainly  appear  allied.    In  Cree,  Lacombe  gives  kiUhi, 

^  A  Grammar  of  the  Cree  Language,  p.  175. 


104  THE    LENAPE   AND    THEIR    LEGENDS. 

great,  and  kije,  finished,  perfect,  both  being  terms  applied  to 
divinity.^ 

General  Algonkin  root  8  j  N  1 1.     Abnaki,   8ri  ;   Micmac,   Be^li, 

Chippeway,  gwan-;    Del,  two  for7ns,  WUL  attd  win.     // 
conveys  the  idea  of  pleasurable  sensation. 

A.  First  form,  will. 

Wulit,  well,  good,  handsome,  fine. 

Wullihilleu,  it  is  good,  etc. 

Wuliken,  it  grows  well. 

Wulamoe,  he  truth- speaks. 

Wulamoewagan,  truth. 

Widistatnen,  to  believe,  to  accept  as  truth. 

Wnlenensm,  to  be  fine  in  appearance,  to  dress. 

Wiilene7isen,  to  be  fine  to  oneself,  to  be  proud. 

B.  Second  form,  won  or  win. 

Wimt,  ripe,  good  to  eat. 

Wonita,  he  is  ripe  for  it,  he  can,  he  is  able. 

Wingan,  sweet,  savory. 

Winktek,  done,  boiled,  fit  to  eat. 

Winak,  sassafras.     From  its  sweet  leaves. 

Wingz,  gladly,  willingly. 

Winginamen,  to  delight  in. 

The  figure  8  in  the  above  represents  the  "whistled  a:/," 
like  the  wh  in  "which,"  when  strongly  pronounced. 

From  this  root,  as  I  have  already  said,  is  derived  also  the 
word  Walam,  red  paint,  from  the  sense  "to  be  fine  in  appear- 
ance, to  dress,"  as  the  Indian  accomplished  that  object  by 
painting  himself. 

^  Dictionnaire  de  la  Langue  des  Cris,  sub  voce. 


GRAMMATICAL  STRUCTURE  OF  THE  LENAPE.      105 
Grammatical  Structure  of  the  Lenape. 

It  would  not  be  worth  while  for  me  to  enter  into  the  in- 
tricacies of  Lenape  grammar,  particularly  as  I  can  add  little 
to  what  is  already  known. 

The  Delaware  Grammar  of  Zeisberger  remains  our  only 
authority,  and  in  spite  of  its  manifest  shortcomings  and  state 
of  incompletion,  the  unprejudiced  student  must  acknowledge, 
with  Albert  Gallatin,^  that  it  is  "most  honestly  done,"  and 
showed  the  Delaware  as  it  actually  was  spoken,  though  perhaps 
not  as  scientific  linguists  think  it  ought  to  have  been  spoken. 

A  few  general  observations  will  be  sufficient. 

As  in  other  languages  of  the  class,  the  theme  is  indifferently 
nominal,  verbal  or  adjectival  \  that  is,  it  performs  the  functions 
of  either  of  these  grammatical  categories,  according  to  its 
connection. 

Nominal  themes  are  either  animate  or  inanimate.  The 
characteristic  of  all  animate  plurals  is  k  {ak,  ik,  ek).  Inani- 
mate plurals  are  in  al,  wall  or  a.  As  usual,  the  distinction 
between  animate  and  inanimate  nouns  is  partly  logical,  partly 
grammatical,  various  objects  being  conceived  as  animate  which 
are  in  fact  not  so. 

The  possessive  relation  is  generally  indicated  by  placement 

^  In  Trans.  Afner.  Antiq.  Society,  Vol.  II,  p.  223.  Zeisberger's  state- 
ments were  criticised  by  Joseph  Howse,  Grammar  of  the  Cree  Language, 
pp.  109,  310,  313.  His  strictures  and  those  of  the  Abb6  Cuoq,  in  his 
Etudes  Philologiques  stir  Qiielques  Langues  Sauvages,  Chap.  I,  were  col- 
lected and  extended  by  Dr.  J.  Hammond  Trumbull,  in  his  paper  on 
"Some  Mistaken  Notions  of  Algonquin  Grammar,"  Trans,  of  the  Ameri- 
can Philological  Association,  1874.  There  is  a  needless  degree  of  severity 
in  both  these  last  named  productions. 
H 


106  THE    LENAPE   AND    THEIR    LEGENDS. 

alone,  the  possessor  preceding  the  thing  possessed,  as  le7i7io 
quisall,  the  man's  son  ;  but  one  could  also  say  leJtJio  w' quisall, 
the  man  his  son. 

Adjectives  precede  nouns,  and  when  used  attributively 
assume  a  verbal  form  by  adding  the  termination  wi,  which 
indicates  objective  existence  (like  the  Chip.  -wiii).  Thus, 
scattek,  burning ;  scattetm  w'dehln,  a  burning  heart — literally, 
it-is-a-burning-thing  his-heart. 

The  degrees  of  comparison  are  formed  by  prefixing  allo- 
wiwi,  more,  and  eluwi,  most.  Both  of  these  are  from  the 
same  radical  aid,  which  may  perhaps  come  from  the  admira- 
tionis  particula,  ala"  (Abnaki,  ara')  found  in  the  northern 
dialects  as  expressive  of  astonishment.^ 

There  being  no  relative  pronoun  in  Delaware,  dependent 
clauses  are  either  included  in  the  verbal  of  the  major  clause, 
or  include  it  as  a  secondary. 

The  scheme  of  the  simple  sentence  is  usually  subject-verb- 
object  ;  but  emphasis  allows  departures  from  this,  as  in  the 
following  sentence  from  Bishop  Ettwein's  MSS.  : — 
Jesus  wemi  amemensall  w'  t alio  law  ak. 
Jesus     all    children       he-loved-them. 
Of  the  formal  affixes,  the  inseparable  pronouns  are  the 
most  prominent.     They  are  the  same  for  nouns  and  verbs, 
and  are — 

ist.  n,  I,  my,  we,  our. 

2d.  k,  thou,  thy,  you,  your. 

3d.  w  or  0,  he,  she,  it,  his,  their. 

^  Rasles,  Dictionary  of  the  Abnaki,  p.  550.  Dr.  Trumbull  compares 
the  Mass.  aniie,  more  than.  Trans.  American  Philological  Association, 
1872,  p.  168. 


GRAMMATICAL  STRUCTURE  OF  THE  LENAPE.      107 

Past  time  is  indicated  by  the  terminal/,  with  a  connective 
vowel,  and  future  time  by  tsch,  which  may  be  either  a  prefix 
or  suffix,  as — 

N'' dellsin,  I  am  thus. 

N'  dellsineep,  I  was  thus. 

N '  dellsintschi,       ") 
or  .     ^  I  shall  be  thus. 

Nantsch  n  dellsin,  ) 

The  change  or  "flattening"  of  the  vowel  of  the  root  in 
suppositive  propositions,  was  recognized  as  a  fact  of  speech, 
but  not  grammatically  analyzed  by  Zeisberger, 

Its  effect  on  verbal  forms  may  be  seen  from  the  following 
examples  from  his  Grammar : — 

Examples  of  Vowel  Change  in  Lenape. 

N'dappln,  I  am  there.  Achpiya,  if  I  am  there. 

Epia,  where  I  am. 
N' dellsin,  I  am  so.  Lissiye,  if  I  am  so. 

N'gauwi,  I  sleep.  Gewi,  he  who  sleeps. 

N'pommauchsi,  I  walk  or  live.      Pemauchsit,  living. 
N'da,  I  go.  Eyaya,  when  I  go. 

Eyat,  going. 

Another  omission  in  his  Grammar  is  that  of  the  ''obvia- 
tive"  and  "  super-obviative"  forms  of  nouns.  These  are 
used  in  the  Algonkin  dialects  to  define  the  relations  of  third 
persons.  They  prevent  such  obscurity  as  appears  in  the 
following  English  sentence  :  "John's  brother  called  at  Rob- 
ert's, to  see  his  wife."  Whose  wife  is  referred  to  is  left 
ambiguous ;  but  in  Algonkin  these  third  persons  would  have 
different  forms,  and  there  would  be  no  room  for  ambiguity. 
In  his  writings  in  Lenape,  Zeisberger  makes  use  of  obviatives, 


108  THE   LENAPE   AND   THEIR   LEGENDS. 

with  the  terminations  al  and  I,  but  does  not  treat  of  them  in 
his  Grammar. 

As  a  question  in  philosophical  grammar,  it  may  be  doubted 
whether  the  Lenape  has  any  true  passive  voice.  Cardinal 
Mezzofanti  was  accustomed  to  deny  the  presence  of  any  real 
passives  in  American  languages;  and  he  had  studied  the 
Delaware  among  others. 

The  sign  of  the  Delaware  passive  is  the  suffix  gussu  or  cusso. 
In  the  Cree  dialect,  which,  as  I  have  already  said,  preserves 
the  ancient  forms  most  closely,  this  is  k-ussu,  and  is  a  particle 
expressing  likeness  or  similarity  in  animate  objects.^  Hence, 
probably,  the  original  sense  of  the  Lenape  word  translated, 
"I  am  loved,"  is  "lam  like  the  object  of  the  action  of 
loving." 

^  J.  Howse,  Grammar  of  the  Cree  Language,  p.  iii. 


CHAPTER  V. 

Historical  Sketches  of  the  Lenape. 

§  I.  The  Lenape  as  "  Women." 

§  2,  Recent  Migrations  of  the  Lenape. 

g  3.  Missionary  Efforts  in  the  Provinces  of  Pennsylvania  and  New  Jersey. 

The  Lenape  as  '^  Women.'''' 

A  unique  peculiarity  of  the  political  condition  of  the 
Lenape  was  that  for  a  certain  time  they  occupied  a  recog- 
nized position  as  non-combatants — as  ''women,"  as  they 
were  called  by  the  Iroquois. 

Indian  customs  and  phraseology  attached  a  two-fold  sig- 
nificance to  this  term. 

The  more  honorable  was  that  of  peace-makers.  Among 
the  Five  Nations  and  Susquehannocks,  certain  grave  matrons 
of  the  tribe  had  the  right  to  sit  in  the  councils,  and,  among 
other  privileges,  had  that  of  proposing  a  cessation  of  hostili- 
ties in  time  of  war.  A  proposition  from  them  to  drop  the 
war  club  could  be  entertained  without  compromising  the 
reputation  of  the  tribe  for  bravery.  There  was  an  official 
orator  and  messenger,  whose  appointed  duty  it  was  to  convey 
such  a  pacific  message  from  the  matrons,  and  to  negotiate 
for  peace. ^ 

Another  and  less  honorable  sense  of  the  term  arose  from  a 
custom  prevalent  throughout  America,  and  known  also  among 
the  ancient  Scythians.     Its  precise  purpose  remains  obscure, 

^  H.  R.  Schoolcraft,  Notes  on  the  Iroquois^  pp.  135-36. 

109 


110  THE    LENAPE   AND   THEIR   LEGENDS. 

although  it  has  been  made  the  subject  of  a  careful  study  by 
one  of  our  most  eminent  surgeons,  who  had  facilities  of 
observation  among  the  Western  tribes/  Certain  young  men 
of  the  tribe,  apparently  vigorous  and  of  normal  development, 
were  deprived  of  the  accoutrements  of  the  male  sex,  clothed 
like  women,  and  assigned  women's  work  to  do.  They  neither 
went  out  to  hunt  nor  on  the  war-path,  and  were  treated  as 
inferiors  by  their  male  associates.  Whether  this  degradation 
arose  from  superstitious  rites  or  sodomitic  practices,  it  cer- 
tainly carried  to  its  victims  the  contempt  of  both  sexes. 

In  their  account  of  the  transaction  the  Delawares  claimed 
that  they  were  appointed  as  peace-makers  in  an  honorable 
manner,  although  the  Iroquois  deceived  them  as  to  their 
object. 

The  Lenape  account  is  as  follows  : — 

"The  Iroquois  sent  messengers  to  the  Delawares  with  the 
following  speech : — 

"  '  It  is  not  well  that  all  nations  should  war;  for  that  will 
finally  bring  about  the  destruction  of  the  Indians.  We  have 
thought  of  a  means  to  prevent  this  before  it  is  too  late.  Let 
one  nation  be  The  Woman.  We  will  place  her  in  the  middle, 
and  the  war  nations  shall  be  the  Men  and  dwell  around  the 
Woman.  No  one  shall  harm  the  Woman ;  and  if  one  does, 
we  shall  speak  to  him  and  say,  'Why  strikest  thou  the 
Woman  ?  '     Then  all  the  Men   shall  attack   him   who  has 

1  The  Disease  of  the  Scythians  (^Morbus  Feminariun')  and  Certain 
Analogous  Conditions.  By  William  A.  Hammond,  M.  D.  (New  York,  1882). 
Dr.  Hammond  found  that  the  hombre  miijerado  of  the  Pueblo  Indians  "  is 
the  chief  passive  agent  in  the  pederastic  ceremonies  which  form  so  im- 
portant a  part  in  their  religious  performances,"  p.  9. 


THE    LENAPE    AS    "WOMEN."  Ill 

Struck  the  Woman.  The  Woman  shall  not  go  to  war,  but 
shall  do  her  best  to  keep  the  peace.  When  the  Men  around 
her  fight  one  another,  and  the  strife  waxes  hot,  the  Woman 
shall  have  power  to  say :  '  Ye  Men  !  what  do  ye  that  ye  thus 
strike  one  another  ?  Remember  that  your  wives  and  children 
must  perish,  if  ye  do  not  cease.  Will  ye  perish  from  the  face 
of  the  earth  ? '  Then  the  Men  shall  listen  to  the  Woman  and 
obey  her.' 

"  The  Delawares  did  not  at  once  perceive  the  aim  of  the 
Iroquois,  and  were  pleased  to  take  this  position  of  the  Woman. 

''Then  the  Iroquois  made  a  great  feast,  and  invited  the 
Delawares,  and  spoke  to  their  envoys  an  address  in  three 
parts. 

"  First,  they  declared  the  Delaware  nation  to  be  the  Woman 
in  these  words: — 

"  '  We  place  upon  you  the  long  gown  of  a  woman,  and 
adorn  you  with  earrings.' 

"  This  was  as  much  as  to  say  that  thenceforward  they  were 
not  to  bear  arms. 

"  The  second  sentence  was  in  these  words  : — 

"  '  We  hang  on  your  arm  a  calabash  of  oil  and  medicine. 
With  the  oil  you  shall  cleanse  the  ears  of  other  nations  that 
they  listen  to  good  and  not  to  evil.  The  medicine  you  shall 
use  for  those  nations  who  have  been  foolish,  that  they  may 
return  to  their  senses,  and  turn  their  hearts  to  peace.' 

"  The  third  sentence  intimated  that  the  Delawares  should 
make  agriculture  their  chief  occupation.     It  was  : — 

"'We  give  herewith  into  your  hands  a  corn  pestle  and  a 
hoe.' 

"  Each  sentence  was  accompanied  with  a  belt  of  wampum. 


112  THE    LENAPE   AND   THEIR   LEGENDS. 

These  belts  have  ever  since  been  carefully  preserved  and  their 
meanings  from  time  to  time  recalled."  ^ 

Opinions  of  historians  about  this  tradition  have  been  vari- 
ous. It  has  generally  been  considered  a  fabrication  of  the 
Delawares,  to  explain  their  subjection  in  a  manner  consoling 
to  their  national  vanity.  Gen.  Harrison  dismisses  it  as 
impossible;^  Albert  Gallatin  says,  "it  is  too  incredible  to 
require  serious  discussion ;  ^  Mr.  Hale  characterizes  it  as 
"preposterous;"*  and  Bishop  de  Schweinitz  as  "fabulous 
and  absurd."  ^ 

On  the  other  hand,  it  is  vouched  for  by  Zeisberger,  who 
furnished  the  account  to  Loskiel,  and  who  would  not  have 
said  that  the  wampum  belts  with  their  meaning  were  still  pre- 
served unless  he  knew  it  to  be  a  fact.  It  is  repeated  em- 
phatically by  Heckewelder,  who  adds  that  his  informants 
were  not  only  Delawares  but  Mohegans  as  well,  who  could  not 
have  shared  the  motive  suggested  above.* 

There  can  be  no  question  but  that  the  neutral  position  of 
the  Delawares  was  something  different  from  that  of  a  con- 
quered nation,  and  that  it  meant  a  great  deal  more.  They 
undoubtedly  were  the  acknowledged  peace-makers  over  a 
wide  area,  and  this  in  consequence  of  some  formal  ancient 

^  Loskiel,  GescJiichte  der  Mission,  etc.,  s.  i6i-2. 

*  Wm.  Henry  Harrison,  A  Discourse  on  the  Aborigines  of  the  Valley  of 
the  Ohio,  pp.  24,  25  (Cincinnati,  1838). 

5  Gallatin,  Trans.  Amer.  Antiq.  Soc,  Vol.  II,  p.  46. 

*  Horatio  Hale,  The  Iroquois  Book  of  Rites,  p.  92. 

Edmund  de  Schweinitz,  Life  and  Times  of  David  Zeisberger,  p.  46. 
Heckewelder,  Indian  Nations,  pp.  xxxii  and  60. 


THE    LENAPE    AS    "WOMEN."  113 

treaty.  This  is  distinctly  stated  by  the  Stockbridge  Indian, 
Hendrick  Aupaumut,  in  his  curious  Narrative: — ^ 

''The  Delawares,  who  we  calld  Wenaumeeti,  are  our  Grand- 
fathers, according  to  the  ancient  covenant  of  their  and  our 
ancestors,  to  which  we  adhere  without  any  deviation  in  these 
near  200  years,  to  which  nation  the  5  nations  and  British  have 
commit  the  whole  business.  For  this  nation  has  the  greatest 
influence  with  the  southern,  western  and  northern  nations." 

Hence  Aupaumut  undertook  his  embassy  directly  to  them, 
so  as  to  secure  their  influence  for  peace  in  1791. 

To  the  fact  that  they  exerted  this  influence  during  the 
Revolutionary  War,  may  very  plausibly  be  attributed  the  suc- 
cess of  the  Federal  cause  in  the  dark  days  of  1777  and  1778 ; 
for,  as  David  Zeisberger  wrote  :  "  If  the  Delawares  had  taken 
part  against  the  Americans  in  the  present  war,  America  would 
have  had  terrible  experiences ;  for  the  neutrality  of  the  Dela- 
wares kept  all  the  many  nations  that  are  their  grandchildren 
neutral  also,  except  the  Shawanese,  who  are  no  longer  in 
close  union  with  their  grandfathers."^ 

^  Narrative  of  Hendrick  Aupaumut,  Mettts.  Hist.  Soc.  Pa.,  Vol.  II, 
pp.  76-77.  Wenaumeen  for  Unami,  the  Mohegan  form  of  the  name. 
This  seems  to  limit  the  peace-making  power  to  that  gens.  He  may  mean, 
"  Those  of  the  Delawares  who  are  called  the  Unamis  are  our  Grand  - 
fathers,"  etc. 

The  Chipeways,  Ottawas,  Shawnees,  Pottawattomies,  Sacs,  Foxes  and 
Kikapoos,  all  called  the  Delawares  "  Grandfather."  J.  Morse,  Report 
on  Indian  Affairs,  pp.  122,  123,  142.  The  term  was  not  intended  in  a 
genealogical,  but  solely  in  a  political,  sense.  Its  origin  and  precise  mean- 
ing are  alike  obscure. 

2  History  of  the  Indians,  MS.,  quoted  by  Bishop  Schweinitz,  life  of 
Zeisberger,  p.  444,  note. 


114     THE  LENAPE  AND  THEIR  LEGENDS. 

When  at  the  close  of  the  French  War,  in  1758,  the  treaty 
of  Easton  put  a  stop  to  the  bloody  feuds  of  the  border,  "the 
peace-belt  was  sent  to  our  brethren,  the  Delawares,  that  they 
might  send  it  to  all  the  nations  living  toward  the  setting 
sun,"^  and  they  carried  it  as  the  recognized  pacific  envoys. 

The  Iroquois,  however,  assumed  a  most  arrogant  and  con- 
temptuous tone  toward  the  Delawares,  about  the  middle  of 
the  eighteenth  century.  In  1756  they  sent  a  belt  to  them, 
with  a  most  insulting  message:^  "You  will  remember  that 
you  are  our  women  ;  our  forefathers  made  you  so,  and  put  a 
petticoat  on  you,  and  charged  you  to  be  true  to  us,  and  lie 
with  no  other  man ;  but  now  you  have  become  a  common 
bawd,"  etc. 

Two  years  later,  the  Cayuga  chief,  John  Hudson,  said,  at 
a  council  at  Burlington,^  "The  Munseys  are  women,  and 
cannot  make  treaties  for  themselves." 

These  were  but  repetitions  of  the  famous  diatribe  of  the 
Onondaga  chieftain,  Canassatego,  at  a  council  at  Philadel- 
phia, in  1742.  Turning  to  the  representatives  of  the  Lenape, 
he  broke  out  upon  them  with  the  words : — 

"  How  came  you  to  take  upon  you  to  sell  land  ?  We  con- 
quered you.  We  made  women  of  you.  You  know  you  are 
women,  and  can  no  more  sell  land  than  women,  *  *  * 
We  charge  you  to  remove  instantly.  We  don't  give  you  the 
liberty  to  think  about  it.     We  assign  you  two  places  to  go 

1  The  words  are  those  of  George  Croghan,  Esq.,  at  the  treaty  of  Pitts- 
burg,  1759,  with  the  Six  Nations  and  Wyandots.  History  of  Western 
Penna.,  App.  p.  135. 

2  Records  of  the  Council  at  Easton,  1756,  in  Lib.  Amer.  Philos.  Soc. 
s  Smith,  History  of  New  Jersey,  p.  451  (2d  ed.) 


THE    LENAPE    AS    "WOMEN."  115 

to,  either  Wyoming  or  Shamokin.  Don't  deliberate,  but 
remove  away;  and  take  this  belt  of  wampum." 

And  as  he  handed  the  belt  to  the  Lenape  head  chief  he 
seized  him  by  his  long  hair  and  pushed  him  out  of  the  door 
of  the  council  room  ! 

It  was  notorious  at  the  time,  however,  that  this  was  a  scene 
arranged  between  the  Governor  of  the  Province,  Mr.  George 
Thomas,  and  the  Iroquois  deputation.  The  Lenape  had  been 
grossly  cheated  out  of  their  lands  by  the  trick  of  the  so-called 
"Long  Walk,"  in  1735,  and  they  refused  to  vacate  their 
hunting  grounds.  The  Governor  sent  secret  messengers  to 
the  pov/erful  and  dreaded  Six  Nations  to  exert  their  pretended 
rights,  and  paid  them  well  for  it.^ 

What  could  the  Lenape  do  ?  They  were  feeble,  and  un- 
doubtedly had  been  brought  under  the  authority  of  their 
warlike  northern  neighbors.  They  found  themselves  in  the 
position  of  the  Persian  chieftain  Harmosar,  as  he  stood  before 
the  caliph  Omar,  and  heard  the  latter  revile  the  patriot  cause : 

"  In  deinen  Handen  ist  die  Macht, 
Wer  einem  Sieger  widerspricht,  der  widerspricht  mit  Unbedacht." 

—  Von  Platen- Hallermunde. 

Such  were  the  respective  claims  of  the  Lenape  and  Iroquois. 
Instead  of  discussing  the  antecedent  probability  of  one  or  the 
other  being  true,  I  shall  endeavor  to  ascertain  from  the  early 
records  the  precise  facts  about  this  curious  transaction. 

1  See  the  Narrative  of  the  Long  Walk,  by  John  Watson,  father  and  son, 
in  Hazard's  Register  of  Fenna.,  1830,  reprinted  in  Beach's  Indian  Mis- 
cellany, pp.  90-94;  also  the  able  discussion  of  the  question  in  Dr.  Charles 
Thompson's  Inquiry  into  the  Causes  of  the  Alienation  of  the  Delaware  and 
Shawnee  Indians,  pp.  30—34  and  42-46.     (London,  1759.) 


116  THE    LENAPE   AND   THEIR   LEGENDS. 

It  is  certain  that  toward  the  close  of  the  sixteenth  century 
the  unending  wars  between  the  Delaware  confederacy  and  the 
Iroquois  had  reduced  the  latter  almost  to  destruction.  The 
Jesuit  missionaries  tell  us  this.^  The  turning  point  in  their 
affairs  was  the  settlement  of  the  Dutch  on  the  Hudson. 
Quick  to  appreciate  the  value  of  firearms,  they  bought  guns 
and  powder  at  any  price,  and  soon  had  rendered  themselves 
formidable  to  all  their  neighbors.^  About  1670  they 
attacked  successfully  that  family  of  the  Minsi  called  the 
Minisink. 

This  was  probably  the  victory  to  which  the  Five  Nations 
referred  at  a  treaty  at  Philadelphia,  in  1727,  when  they  stated 
that  their  conquest  of  the  Delawares  was  about  the  time 
William  Penn  first  landed,  and  that  he  sent  congratulations 
to  them  on  their  success — an  obvious  falsehood.^ 

They  were  certainly  at  that  period  pressing  hard  on  the 
Susquehannocks  and  destroying  their  remnant  in  the  valley 
of  that  river.  Mr.  William  P.  Foulke  is  quite  correct  in  his 
conclusion  that,  "  Upon  the  whole  we  may  conclude  that  the 

^  Relations  des  Jesuiies,  1 660,  p.  6.  Some  confusion  has  arisen  in  this 
matter,  from  confounding  the  Susquehannocks  with  the  Iroquois,  both  of 
whom  were  called  "Mengwe"  by  the  Delawares,  corrupted  into  "  Min- 
goes."  Thus,  a  writer  in  the  first  half  of  the  17th  century  says  of  the 
"  Mingoes"  that  the  river  tribes  "  are  afraid  of  them,  so  that  they  dare  not 
stir,  much  less  go  to  war  against  them."  Thomas  Campanius,  Description 
of  the  Province  of  Nezv  Siveden,  p.  158. 

2  See  Mr.  E.  M.  Ruttenber's  able  discussion  of  the  subject  in  his 
History  of  the  Indian  Tribes  of  Hudsott's  River,  p.  66  (Albany,  1872). 

*  Dr.  Charles  Thompson,  An  Inquiry  iiito  the  Causes  of  the  Alienation 
of  the  Delaware  aiid  Shawnee  Indians,  pp.  11,  12.     (London,  1759.) 


THE    LENAPE    AS    "WOMEN."  117 

Lancaster  lands  fell  into  the  power  of  the  Five  Nations  at 
some  time  between  1677  and  1684."^ 

Yet  their  conquest  of  the  Minsi  was  not  complete.  The 
latter  had  the  mind  and  the  will  to  renew  the  combat.  In 
1692  they  appealed  to  the  government  of  Pennsylvania  to  aid 
them  in  an  attack  on  the  Senecas,  but  the  Quakers  declined 
the  foray.  The  next  year  the  Minsi  asked  Governor  Benjamin 
Fletcher  at  least  to  protect  them  against  these  Senecas,  adding 
that  with  assistance  they  were  ready  to  attack  them,  for 
"  although  wee  are  a  small  number  of  Indians,  wee  are  Men, 
and  know  fighting,"^ 

Evidently  there  was  neither  subjection  nor  womanhood 
with  the  Minsi  at  that  date. 

There  is  also  positive  evidence  that  the  Five  Nations  at 
that  time  regarded  the  Delawares  as  a  combatant  nation,  and 
worthy  of  an  invitation  to  join  a  war.  On  July  6th,  1694, 
Governor  Wm.  Markham  met  in  conference  the  famous  chief 
Tamany  and  others;  and  the  Delaware  orator,  Hithquoquean, 
laid  down  a  belt  of  wampum,  and  said  : — ^ 

"  This  belt  is  sent  us  by  the  Onondagas  and  Senecas,  who 
say :  '  You  Delaware  Indians  do  nothing  but  stay  at  home 
and  boil  your  pots,  and  are  like  women ;  while  we,  Onondagas 
and  Senecas,  go  abroad  and  fight  the  enemy.' 

''  The  Senecas  would  have  us  Delaware  Indians  to  be  part- 
ners with  them,  and  fight  against  the  French,  but  we,  having 

1  See  his  "  Notes  Respecting  the  Indians  of  Lancaster  County,  Penna.," 
in  the   Collections  of  the  Historical  Society  of  Penna.,  Vol.  IV,  Part 

p.  198. 

2  Minutes  of  the  Provincial  Council  of  Pennsylvania,  Vol.  I,  p.  333. 
»  Ibid,  Vol.  I,  p.  410-11. 


118  THE    LENAPE   AND   THEIR    LEGENDS. 

always  been  a  peaceful  people,  and  resolving  to  live  so ;  and 
being  but  weak  and  verie  few  in  number,  cannot  assist  them, 
and  having  resolved  among  ourselves  not  to  go,  doe  intend 
to  send  back,  this  their  Belt  of  Wampum." 

The  Lenape,  therefore,  did  not,  at  that  date,  occupy  any 
degrading  position,  although  they  were  under  the  general 
domination  of  the  Iroquois  League. 

Both  these  points  are  proved  yet  more  conclusively  by  the 
proceedings  at  a  conference  at  White  Marsh,  May  19th,  1712, 
between  Governor  C.  Gookin  and  the  Delaware  chiefs. 
Gollitchy,  orator  of  the  latter,  exhibited  thirty-two  belts  of 
wampum,  which  they  were  on  their  way  to  deliver  to  the 
Five  Nations,  adding  "that  many  years  ago  they  had  been 
made  tributaries  to  the  Mingoes."  He  also  shewed  "a  long 
Indian  pipe,  with  a  stone  head,  a  wooden  shaft,  and  feathers 
fixt  to  it  like  wings.  This  pipe,  they  said,  upon  making 
their  submission  to  the  Five  Nations,  who  had  subdued 
them,  and  obliged  them  to  be  their  tributaries,  those  Nations 
had  given  to  these  Indians,  to  be  kept  by  them."  All  the 
tribute  belts,  however,  were  sent  by  the  women  and  chil- 
dren, as  the  speaker  explained  at  length,  "as  the  Indian 
reckons  the  paying  of  tribute  becomes  none  but  women  and 
children.  "1 

Fortunately,  however,  we  are  able  to  fix  the  exact  date 
and  circumstances  of  the  political  transformation  of  the 
Delawares  into  women.  It  is  by  no  means  so  remote  as 
Mr.  Heckewelder  thought,  who  located  the  occurrence  at 
Norman's  Kill,  on  the  Hudson,  between  1609  and   1620;^ 

1  Minutes  of  the  Provincial  Council,  Vol.  II,  pp.  ST^-73- 

2  History  of  the  Indian  Nations,  p.  xxix. 


THE    LENAPE    AS    "WOMEN."  119 

and  it  was  long  after  1670,  which  is  the  date  assigned  by 
Mr.  Ruttenber/  from  a  study  of  the  New  York  records. 

It  was  in  the  year  1725,  and  was  in  consequence  of  the 
Delawares  refusing  to  join  the  Iroquois  in  an  attack  on  the 
English  settlements. 

These  data  come  to  light  in  a  message  of  the  Shawnee 
chiefs,  in  1732,  to  Governor  Gordon,  who  had  inquired  their 
reasons  for  migrating  to  the  Ohio  Valley. 

Their  reply  was  as  follows  :  — 

"About  nine  years  agoe  the  5  nations  told  us  att  Shallyschoh- 
king,  wee  Did  nott  Do  well  to  Setle  there,  for  there  was  a  Greatt 
noise  In  the  Greatt  house  and  thatt  in  three  years  time,  all  Should 
know  whatt  they  had  to  Say,  as  far  as  there  was  any  Setlements 
or  the  Sun  Sett. 

"  About  ye  Expiration  of  3  years  afifore  S'^,  the  5  nations  Came 
and  Said  our  Land  is  goeing  to  bee  taken  from  us.  Come  brothers 
assistt  us  Lett  us  fall  upon  and  fightt  with  the  English.  Wee 
answered  them  no,  wee  Came  here  for  peace  and  have  Leave  to 
Setle  here,  and  wee  are  In  League  with  them  and  Canott  break  itt. 

"  Aboutt  a  year  after  they,  ye  5  nations.  Told  the  Delawares 
and  us,  Since  you  have  nott  hearkened  to  us,  nor  Regarded  whatt 
we  have  said,  now  wee  will  pettycoatts  on  you,  and  Look  upon 
you  as  women  for  the  future,  and  nott  as  men.  Therefore,  you 
Shawanese  Look  back  toward  Ohioh,  The  place  from  whence  you 
Came,  and  Return  thitherward,  for  now  wee  Shall  Take  pitty  on 
the  English  and  Lett  them  have  all  this  Land. 

"And  further  Said  now  Since  you  are  Become  women,  He 
Take  Peahohquelloman,  and  putt  itt  on  Meheahoaming  and  He 
Take  Meheahoaming  and  putt  itt  on  Ohioh,  and  Ohioh  He  putt 
on  Woabach,  and  thatt  shall  bee  the  warriours  Road  for  the 
future."     {Petma.  Archives,  Vol.  I.) 

1  The  Indian  Tribes  of  Hudson's  River,  p.  69. 


120  THE    LENAPE    AND    THEIR    LEGENDS. 

The  circumstances  attending  the  ceremony  were  probably 
pretty  much  as  Loskiel  relates. 

The   correctness  of  this  account  is  borne  out  by  an  ex- 
amination of  law  titles. 

That  the  river  tribes  at  the  time  of  Penn's  treaties  (1680- 
1700)  could  not  sell  their  lands  without  the  permission  of  the 
Iroquois  has  never  been  established.  Mr,  Gallatin  states  that 
William  Penn  "  always  purchased  the  right  of  possession  from 
the  Delawares,  and  that  of  sovereignty  from  the  Five  Nations."^ 
This  may  have  been  the  case  in  some  later  treaties  of  the 
colony,  but  certainly  there  is  no  intimation  of  it  in  the  cele- 
brated "First  Indian  Deed"  to  Penn,  July  15th,  1682.^ 
Furthermore,  in  the  Release  which  the  Iroquois  did  give  of 
their  Pennsylvania  lands  in  1736,  the  boundaries  are  defined 
as  "  Westward  to  the  Setting  of  the  Sun,  and  Eastward  to  the 
furthest  springs  of  the  Waters  running  into  the  said  River," 
/.  e.,  the  Susquehannah ; '^  and  to  do  away  with  any  doubt 
that  the  tract  thus  defined  included  all  the  land  in  this  part 
to  which  they  had  a  claim,  the  Release  goes  on  to  recite  that 
"our  true  intent  and  meaning  was  and  is  to  release  all  our 
Right,  Claim  and  Pretensions  whatsoever  to  all  and  every  the 
Lands  lying  within  the  Bounds  and  Limits  of  the  Government 
of  Pennsylvania,  Beginning  Eastward  on  the  River  Delaware, 
as  far  Northward  as  the  s*  Ridge  or  Chain  of  Endless  Moun- 
tains." In  other  words,  although  the  Six  Nations  advanced' 
no  claim  to  land  east  of  the  Susquehanna  watershed,  the 
Proprietors  chose  to  include  the  Delaware  watershed  so  as  to 

1  Trans.  Am.  Antiq.  Soc,  Vol.  II,  p.  46. 

2  Pennsylvajiia  Archives,  Vol.  I,  p.  47. 

*  Pennsylvania  Archives,  Vol.  I,  p.  498. 


THE    LENAPE    AS    "WOMEN."  121 

avoid  any  future  complication.  It  seems  to  me  this  Release 
does  away  with  any  "  right  of  sovereignty  "  of  the  Iroquois 
over  the  Delaware  Valley  south  of  the  mountains,  and  brands 
Canassatego's  remarks  above  quoted  as  braggart  falsehoods. 

As  for  land  east  of  the  Delaware  river,  Mr.  Ruttenber  cor- 
rectly observes :  ''The  Iroquois  never  questioned  the  sales 
made  by  the  Lenapes  or  Minsis  east  of  that  river.  *  *  The 
findings  of  Gallatin  in  this  particular  are  confirmed  by  all  the 
title  deeds  in  New  York  and  New  Jersey."  ^ 

It  was  only  to  the  Susquehannock  lands,  purchased  by  Penn 
in  1699,  that  the  confirmation  of  the  Iroquois  was  required.* 

The  close  of  this  condition  of  subjection  was  in  1756.  In 
that  year  Sir  William  Johnson  formally  ''took  off  the  petti- 
coat "  from  the  Lenape,  and  "  handed  them  the  war  belt."^ 
The  year  subsequent  they  made  the  public  declaration  that 
"  they  would  not  acknowledge  but  the  Senecas  as  their  su- 
periors." * 

Even  their  supremacy  was  soon  rejected.  At  the  Treaty  of 
Fort  Pitt,  October,  1778,  Captain  White  Eyes,  when  reminded 
by  the  Senecas  that  the  petticoats  were  still  on  his  people, 
scornfully  repudiated  the  imputation,  and  made  good  his 
words  by  leading  a  war  party  against  them  the  following 
year. 

^  The  Indian  Tribes  of  Hudson' s  River,  p.  69. 

*  See  Penna.  Archives^  Vol.  I,  p.  144,  and  Du  Ponceau,  Memoir  on  the 
Treaty  at  Shackatnaxon,  Collections  of  the  Penna.  Hist.  Soc,  Vol.  Ill, 
Part  II,  p.  73. 

*  New  York  Colonial  Documents,  Vol.  VII,  p.  119. 

4  Thompson,  Inquiry  into  the  Causes  of  the  Alienation  of  the  Delaware 
and  Shawnee  Indians,  p.  107. 
I 


122     THE  LENAPE  AND  THEIR  LEGENDS. 

The  Iroquois,  however,  released  their  hold  unwillingly,  and 
it  was  not  until  1794,  shortly  before  the  Treaty  of  Greenville, 
that  their  delegates  came  forward  and  "  officially  declared 
that  the  Lenape  were  no  longer  women,  but  men,''''  and  the 
famous  chief,  Joseph  Brant,  placed  in  their  hands  the  war 
club/ 

§  2.    Histoi'ic  Migrations  of  the  Lenape. 

It  does  not  form  part  of  my  plan  to  detail  the  later  history 
of  the  Lenape.  But  some  account  of  their  number  and  mi- 
grations will  aid  in  the  examination  of  the  origin  and  claims 
of  the  Walum  Olum, 

The  first  estimate  of  the  whole  number  of  native  inhabitants 
of  the  province  was  by  William  Penn.  He  stated  that  there 
were  ten  different  nations,  with  a  total  population  of  about 
6000  souls.  ^ 

This  was  in  1683.  Very  soon  after  this  they  began  to 
diminish  by  disease  and  migration.  As  early  as  1690,  a  band 
of  the  Minsi  left  for  the  far  West,  to  unite  with  the  Ottawas.'' 
In  1 721  the  Frenchman  Durant  speaks  of  them  as  "exceed- 
ingly decreased."*  Already  they  had  yielded  to  the  pressure 
of  the  whites,  and  were  seeking  homes  on  the  head-waters  of 
the  Ohio,  in  Western  Pennsylvania.  Their  first  cabins  are 
said  to  have  been  built  there  in  1724.^ 

1  Heckewelder,  Indian  Nations,  p.  70;    E.  de   Schweinitz,  Life  of 
Zeisberger,  pp.  430,  641. 

2  Janney,  Life  of  Penn,  p.  247. 

3  Ruttenber,  Indians  of  the  Hudson  Rive?-,  p.  177. 

4  Durant's  Afe??torial,  in  New  York  Colonial  Documents,  Vol.  V,  p.  623. 

5  Early  History  of  Western  Pennsylvania,  p.  31  (Pittsburg,  1846); 
and  see  Penna,  Archives,  Vol.  I,  pp.  322,  330. 


HISTORIC    MIGRATIONS   OF   THE    LENAPE.        123 

All  that  remained  in  the  Delaware  valley  were  ordered  by 
the  Iroquois,  at  the  treaty  of  Lancaster,  1744,  to  leave  the 
waters  of  their  river,  and  remove  to  Shamokin  (now  Sipbury) 
and  Wyoming,  on  the  Susquehanna,  and  most  of  them 
obeyed.  The  former  was  their  chief  town,  and  the  residence 
of  their  "king,"  Allemoebi. 

When  the  interpreter,  Conrad  Weiser,  visited  their  Ohio 
settlements,  in  1748,  he  reported  their  warriors  there  at  165, 
which  was  probably  about  one-fourth  of  the  nation. 

In  the  "French  War,"  1755,  the  Delawares  united  with 
the  French  against  the  Iroquois  and  English,  and  suffered 
considerable  losses.  At  its  close  they  were  estimated  to 
have,  both  on  the  Susquehanna  and  in  Ohio,  a  total  of  600 
available  fighting  men.^ 

After  this  date  they  steadily  migrated  from  the  Susque- 
hannah  to  the  streams  in  central  and  eastern  Ohio,  es- 
tablishing their  chief  fire  on  the  Tuscarawas  river,  at 
Gekelemukpechunk,  and  hunting  on  the  Muskingum,  the 
Licking,  etc.^ 

When  the  war  of  the  Revolution  broke  out,  Zeisberger 
used  all  his  efforts  to  have  them  remain  neutral,  and  at  least 
prevented  them  from  joining  in  a  general  attack  on  the  settle- 
ments. Their  distinguished  war-chief,  Koquethagachton, 
known  to  the  settlers  as  "Captain  White  Eyes,"  declared, 
in  1775,  in  favor  of  the  Federal  cause,  and  renounced  for 
himself  and  his  people  all  dependence  on  the  Iroquois. 
These   friendly   relations  were   confirmed   at   the   treaty  of 

^  Loskiel,   Geschichte  der  Missiott,  p.  54.     The    treaty  of  Lancaster 
1762,  was  the  last  treaty  held  with  the  Indians  in  eastern  Pennsylvania. 
*  Schweinitz,  Life  of  Zeisberger,  p.  90. 


124  THE    LENAPE    AND    THEIR    LEGENDS. 

Fort  Pitt  (177S),  and  the  next  year  a  number  of  Delawares 
accompanied  Col.  Brodhead  in  an  expedition  against  the 
Senecas. 

The  massacre  of  the  unoffending  Christian  natives  of 
Gnadenhiitten,  in  1788,  was  but  one  event  in  the  murderous 
war  between  the  races  that  continued  in  Ohio  from  1782  to 
the  treaty  of  peace  at  Greenville,  in  1795. 

To  escape  its  direful  scenes,  a  part  of  the  Delawares  re- 
moved south,  to  upper  Louisiana,  in  1 789,  where  they  received 
official  permission  from  Governor  Carondelet,  in  1793,  to 
locate  permanent  homes.  ^  Zeisberger  also,  in  1791,  conducted 
his  colony  of  Christian  Indians  to  Canada,  and  founded  the 
town  of  Fairfield,  on  the  Retrenche  river.  Thus,  in  both 
directions  the  Delawares  were  driven  off  the  soil  of  the 
United  States.  Yet  those  that  remained  in  Ohio,  if  we 
may  accept  the  account  of  John  Brickell,  who  was  a  captive 
among  them  from  1791  to  1796,  attempted  to  live  a  peaceable 
and  agricultural  life.^ 

Peace  restored,  the  Delawares  made  their  next  remove  to 
the  valley  of  White  Water  river,  Indiana,  where  they  attempted 
to  rekindle  the  national  council  fire,  under  the  head  chief 
Tedpachxit.  They  founded  six  towns,  the  largest  of  which 
was  Woapikamikunk  or  Wapejninskink,  "Place  of  Chestnut 
Trees."     This  tract  was  guaranteed  them  "in  perpetuity" 

^  New  York  Colonial  Documents^  Vol.  VH,  p.  583. 

2  On  the  locations  of  the  Delawares  in  Ohio,  and  the  boundaries  of  their 
tract,  see  Ed.  de  Schweinitz,  Life  of  Zeisberge?;  p.  374,  and  an  article  by 
the  Rev.  Stephen  D.  Peet,  entitled  "  The  Delaware  Indians  in  Ohio,"  in 
the  American  Antiquarian,  Vol.  II. 


HISTORIC    MIGRATIONS   OF   THE    LENAPE.        125 

by  the  treaty  of  Vincennes,  1808.^  Nevertheless,  just  ten 
years  later,  at  the  treaty  of  St.  Mary's,  they  released  the 
whole  of  their  land,  ''without  reserve,"  to  the  United  States, 
the  government  agreeing  to  remove  them  west  of  the  Missis- 
sippi, and  grant  them  land  there. 

At  this  time  they  numbered  about  1000  souls,  of  whom 
800  were  Delawares,  the  others  being  Mohegans  and  Nanti- 
cokes.^  Their  head  chief  was  Thahutoowelent,  of  the  Turkey 
tribe,  Tedpachxit  having  been  assassinated,  at  the  instigation 
of  Tecumseh. 

They  are  described  as  ''having  a  peculiar  aversion  to  white 
people,"  and  "more  opposed  to  the  Gospel  and  the  whites 
than  any  other  Indians,"^  which  is  small  matter  of  wonder, 
when  they  had  seen  the  peaceful  Christian  converts  of  their 
nation  massacred  three  times,  in  cold  blood,  once  at  Gnad- 
enhiitten,  in  Pennsylvania  (1756);  again  at  Gnadenhiitten, 
in  Ohio  (1788),  and  finally  at  Fairfield,  Canada  (1813). 

The  Rev.  Isaac  McCoy,  who  visited  them  on  the  White 
Water,  in  the  winter  of  181 8-1 9,  states  that  they  lived  in 
log  huts  and  bark  shanties,  and  were  fearfully  deteriorated 
by  whisky  drinking.* 

The  last  band  of  the  Delawares  that  appeared  in  Ohio  was 
in  1822.^ 

1  The  position  of  the  Delawares  in  Indiana  is  roughly  shown  on 
Hough's  Map  of  the  Tribal  Districts  of  Indiana,  in  the  Report  on  the 
Geology  and  Natural  History  of  Indiana,  1882. 

2  J.  Morse,  Report  on  the  Indian  Tribes,  p.  no. 

3  Mr.  John  Johnston,  Indian  Agent,  in  Trans,  of  the  Amer.  Anti- 
quarian Society,  Vol.  I,  p.  271. 

*  History  of  the  Baptist  Indian  Missions,  p.  53,  etc. 

5  Captivity  of  Christian  Fast,  in  Beach,  Indian  Miscellajiy,  p.  63. 


126  THE    LENAPE    AND    THEIR   LEGENDS. 

The  location  assigned  to  the  Delawares  was  near  the  mouth 
of  the  Kansas  river,  Kansas.  They  were  reported,  in  1850, 
as  possessing  there  375,000  acres  and  numbering  about  1500 
souls.  Four  years  later  they  "ceded"  this  land,  and  were 
moved  to  various  reservations  in  the  Indian  Territory. 

There  still  remain  about  sixty  natives  at  New  Westfield, 
near  Ottawa,  Kansas,  under  the  charge  of  the  Moravian 
Church.  The  same  denomination  has  about  300  of  the  tribe 
on  the  reservation  at  Moraviantown,  in  the  province  of 
Ontario,  Canada.  A  second  reservation  in  Canada  is  under 
the  charge  of  the  Anglican  Church.  The  majority  of  the  tribe 
are  scattered  in  different  agencies  in  the  Indian  Territory. 

§  3.   Missionary  Efforts  in  the  Provinces  of  New  Jersey 
and  PeJinsylvania. 

None  of  the  American  colonies  enjoyed  a  more  favorable 
opportunity  to  introduce  the  Christian  religion  to  the  natives 
than  that  located  on  the  Delaware  river.  What  use  was 
made  of  it  ? 

The  Rev.  Thomas  Campanius,  of  Stockholm,  a  Lutheran 
clergyman,  attached  to  the  Swedish  settlement  from  1642  to 
1649,  made  a  creditable  effort  to  acquire  the  native  tongue  and 
preach  Christianity  to  the  savages  about  him.  He  translated 
the  Catechism  into  the  traders'  dialect  of  Lenape,  but  we  have 
no  record  that  he  succeeded  in  his  attempts  at  conversion. 

One  might  suppose  that  so  very  religious  a  body  as  the 
early  Friends  would  have  taken  some  positive  steps  in  this 
direction.  Such  was  not  the  case,  I  have  not  found  the  record 
of  any  one  of  them  who  set  seriously  to  work  to  learn  the  native 
tongue,  without  which  all  effort  would  have  been  fruitless. 


MISSIONARY   EFFORTS.  127 

William  Penn  was  not  wholly  unmindful  of  the  spiritual 
condition  of  his  native  wards.  In  1699  he  offered  to  provide 
the  Friends'  Meeting  at  Philadelphia  with  interpreters  to  con- 
vey religious  instruction  to  the  Indians.  But  the  Meeting 
took  no  steps  in  this  direction.  He  himself,  when  in  the 
colony  in  1701,  made  some  attempts  to  address  them  on  re- 
ligious subjects,  as  did  also  Friend  John  Richardson,  who  was 
with  him,  availing  themselves  of  interpreters.  The  latter 
reports  a  satisfactory  response  to  his  words,  but  not  being 
followed  up,  their  effect  was  ephemeral.^ 

Nothing  further  was  done  for  nearly  half  a  century,  and 
when  the  enthusiastic  young  David  Brainerd  began  his  mission 
in  1742,  he  distinctly  states  that  there  was  not  another  mis- 
sionary in  either  province.^  His  labors  extended  over  four 
years,  and  were  productive  of  some  permanent  good  results 
among  the  New  Jersey  Indians,  and  this  in  spite  of  the  sus- 
picions, opposition  and  evil  example  of  the  whites  around 
him.  The  little  society  of  Christian  Indians  which  he  gathered 
in  Burlington  County,  New  Jersey,  was  even  reported  as  a 
congregation  of  rioters  and  enemies  of  the  State  !  ^ 

1  See  the  work  entitled,  Account  of  the  Conduct  of  the  Society  of  Friends 
toward  the  Indian  Tribes,  pp.  55  seq.     (London,  1844.) 

2  "  I  have  likewise  been  wholly  alone  in  my  work,  there  being  no  other 
missionary  among  the  Indians,  in  either  of  these  Provinces."  He  wrote 
this  in  1746.     Life  of  David  Brainerd,  p.  409. 

*  See  "  A  State  of  Facts  about  the  Riots,"  in  New  Jersey  Archives, 
Vol.  VI,  pp.  406-7,  where  the  writer  speaks  with  great  suspicion  of  "  the 
cause  pretended  for  such  a  number  of  Indians  coming  to  live  there  is  that 
they  are  to  be  taught  the  Christian  religion  by  one  Mr.  Braniard."  Well 
he  might !  Any  such  occurrence  was  totally  unprecedented  in  the  annals 
of  the  colony. 


128  THE    LENAPE   AND    THEIR   LEGENDS. 

Nor  was  the  province  of  Penn  inclined  to  greater  favors 
toward  Christianized  natives.  When  the  Indians  were  cheated 
out  of  their  lands  by  the  "  Long  Walk,"  a  few  who  had  been 
converted,  among  others  the  chief  Moses  Tatemy,  petitioned 
the  Council  to  remain  on  their  lands,  some  of  which  were 
direct  personal  gifts  from  the  Proprietaries.  Their  request 
was  refused,  and  Moses  Tatemy,  who  did  remain,  was  shot 
down  like  a  dog,  in  the  road,  by  a  white  man.^ 

Unknown  to  Brainerd,  however,  the  seeds  of  a  Christian 
harvest  had  already  been  sown,  in  1742,  in  the  wilderness  of 
Pennsylvania,  by  the  ardent  Moravian  leader.  Count  Nicholas 
Lewis  Zinzendorf;  already,  in  1744,  the  fervent  Zeisberger, 
prescient  of  his  long  and  marvelous  service  in  the  church 
militant,  had  registered  himself  as  destinirter  Heidenbote — 
"appointed  messenger  to  the  heathen" — in  the  corner-stone 
of  the  Brethren's  House,  at  Bethlehem;  already  the  pious 
Rauch  had  collected  a  small  but  earnest  congregation  of 
Mohegans  at  Shekomeko,  who  soon  removed  to  the  Lehigh 
valley,  and  pitched  the  first  of  those  five  Gnadenhiltten, 
"Tents  of  Grace,"  destined  successively  to  mark  the  un- 
wearied efforts  of  the  Moravian  missionaries,  and  their  frus- 
tration through  the  treachery  of  the  conquering  whites.^ 

1  See  Minutes  of  the  Provincial  Council  of  Fenna.,  Nov.,  1742,  Vol. 
IV,  624-5.  Further,  on  Tatemy,  who  had  been  converted  by  Brainerd 
and  served  him  as  interpreter,  see  Heckevifelder,  Indian  Nations,  second 
edition,  p.  302,  note  of  the  editor. 

2  The  Heckewelder  MSS.,  in  the  library  of  the  Am.  Philos.  Society,  give 
the  results  of  the  first  twenty  years,  1741-61,  of  the  labors  of  the  Moravian 
brethren.  In  that  period  525  Indians  were  converted  and  baptized.  Of 
these — 163  were  Connecticut  Wampanos;  11 1  were  Mahicanni  proper; 
251  were  Lenape.     Some  of  the  latter  were  of  the  New  Jersey  Wapings. 


MISSIONARY   EFFORTS.  129 

It  is  not  my  purpose  to  tell  the  story  of  this  long  struggle. 
Its  thrilling  events  are  recounted,  with  all  desirable  fullness, 
in  the  vivid  narrative  of  Bishop  Edmund  de  Schweinitz, 
grouped  around  the  marked  individuality  of  the  devoted 
Zeisberger — pages  which  none  can  read  without  amazement 
at  the  undaunted  courage  of  these  Christian  heroes,  without 
sorrow  at  the  sparse  harvest  gleaned  from  such  devotion.^ 

When,  after  sixty-two  years  of  missionary  labors,  the  ven- 
erable Zeisberger  closed  his  eyes  in  death  (1808),  the  huts  of 
barely  a  score  of  converted  Indians  clustered  around  his  little 
chapel.  His  aspiration  that  the  Lenape  would  form  a  native 
Christian  State,  their  ancient  supremacy  revived  and  applied 
to  the  dissemination  of  peace,  piety  and  civilization  among 
their  fellow-tribes — this  cherished  hope  of  his  life  had  forever 
disappeared.  He  had  lived  to  see  the  Lenape,  a  mere  broken 
remnant,  "steeped  in  all  the  abominations  of  heathenism, 
eke  out  their  existence  far  away  from  their  former  council 
fires." 

^  The  Life  and  Times  of  David  Zeisberger,  the  Western  Pioneer  and 
Apostle  of  the  Indians.     By  Edmund  de  Schweinitz,  Philadelphia,  1871. 


CHAPTER  VL 

Myths  and  Traditions  of  the  Lenape. 

Cosmogonical  and  Culture  Myths.— The  Culture-hero,  Michabo.— Myths  from  Lind- 
strom,  Ettwein,  Jasper  Donkers,  Zeisberger. — Native  Symbolism. — The  Saturnian 
Age. — Mohegan  Cosmogony  and  Migration  Myth. 

National  Traditions. — Beatty's  Account. — The  Number  Seven. — Heckewelder's  Ac- 
count.— Prehistoric  Migrations. — Shawnee  Legend. — Lenape  Legend  of  the  Naked 
Bear. 

Cosmogonical  and  Culture  Myths. 

The  Algonkins,  as  a  stock,  had  a  well  developed  creation- 
myth  and  a  culture  legend,  found  in  more  or  less  completeness 
in  all  their  branches. 

Their  culture  hero,  their  ancestor  and  creator,  he  who  made 
the  earth  and  stocked  it  with  animals,  who  taught  them  the 
arts  of  war  and  the  chase,  and  gave  them  the  Indian  corn, 
beans  and  squashes,  was  generally  called  Michabo,  The  Great 
Light,  but  was  also  known  among  the  Narragansetts  of  New 
England  as  Wetucks,  The  Common  Father;  among  the  Cree 
as  Wisakketjdk,  the  Trickster ;  by  the  Chippeways  as  Nana- 
bozho  (^JVendboj),  the  Cheat ;  by  the  Black  Feet  as  Natose, 
Our  Father,  or  Napiw ;  and  by  the  Micmacs  and  Penobscots 
as  Glus-Kap,  the  Liar. 

I  have  given  the  details  of  this  myth  and  analyzed  them 
in  previous  works ;  ^  here  it  is  sufficient  to  say  that  it  is  a 

1  D.  G.  Brinton,  Myths  of  the  New  World,  Chap.  VI.  (N.  Y.,  1876),  and 
American  Hero  Myths,  Chap.  II  (Phila.,  1882).  The  seeming  incongruity 
of  applying  such  terms  as  Trickster,  Cheat  and  Liar  to  the  highest  divinity 
I  have  explained  in  a  paper  in  the  American  Antiqziarian  for  the  current 
year  (1885)  and  will  recur  to  later. 

130 


COSMOGONICAL  AND  CULTURE  MYTHS.    131 

Light-myth,  and  one  of  noble  proportion  and  circumstance, 
quite  worthy  of  comparison  with  those  of  the  Oriental 
world. 

Traces  of  it  are  reported  among  the  Lenape,  and  I  doubt 
not  that  had  we  their  ancient  stories  in  their  completeness, 
we  should  find  that  they  had  preserved  it  as  wholly  as  the 
Chipeways.  These  related  of  their  Nanabozho  that  he  was 
the  son  of  a  maiden  who  had  descended  from  heaven.  She 
conceived  without  knowledge  of  man,  and  having  given  birth 
to  twins,  she  disappeared.  One  of  these  twins  was  Nanabozho. 
Having  formed  the  earth  by  his  miraculous  powers,  and  done 
many  wonderful  things,  he  disappeared  toward  the  east,  where 
he  still  dwells  beyond  the  sunrise. 

It  was  undoubtedly  a  fragment  of  this  legend  that  the 
Swedish  engineer,  Lindstrom  heard  among  the  Lenape,  on 
the  Delaware,  about  1650.  They  told  him,  or  rather  he 
understood  them,  as  follows  : — 

"Once,  one  of  your  women  (z.  e.,  a  white  woman)  came 
among  us,  and  she  became  pregnant,  in  consequence  of 
drinking  out  of  a  creek ;  an  Indian  had  connection  with  her, 
and  she  became  pregnant,  and  brought  forth  a  son,  who, 
when  he  came  to  a  certain  size,  was  so  sensible  and  clever, 
that  there  never  was  one  who  could  be  compared  to  him,  so 
much  and  so  well  he  spoke,  which  excited  great  wonder ;  he 
also  performed  many  miracles.  When  he  was  quite  grown 
up,  he  left  us,  and  went  up  to  heaven,  and  promised  to  come 
again,  but  has  never  returned."^ 

This    is  but  a  mistranslation    of    the    general  Algonkin 
legend,  in  which  the  virgin  mother  bears  a  white  and  dark 
^  Thomas  Campanius,  Accotcni  of  New  Sweden,  Book  III,  cap.  xi. 


132  THE    LENAPE    AND    THEIR   LEGENDS. 

twin,  the  former  of  whom  becomes  the  tribal  culture  hero 
and  demiurgic  deity. 

Its  interpretation  is,  that  the  virgin  is  the  Dawn,  who  brings 
forth  the  Day,  which  assures  safety  and  knowledge,  and  the 
Night,  which  departs  with  her.  The  Day  leaves  us,  and  in  its 
personified  form  returns  no  more,  though  ever  expected. 

That  such  were  the  original  form  and  significance  of  the 
myth,  we  have  the  testimony  of  Bishop  Ettwein,^  himself  a 
Delaware  scholar,  and  who  drew  his  information  from  the 
natives  as  well  as  the  missionaries.  He  tells  us  that  their 
legend  ran,  that  in  the  beginning  the  first  woman  fell  from 
heaven  and  bore  twins ;  that  it  was  toward  the  east  that  they 
directed  their  children  to  turn  their  faces  when  they  prayed 
to  the  spirits ;  and  that  their  old  men  had  said  that  it  was  an 
ancient  belief  that  from  that  quarter  some  one  would  come 
to  them  to  benefit  them.  Therefore,  said  they,  when  our 
ancestors  saw  the  first  white  men,  they  looked  upon  them  as 
divine,  and  adored  them. 

The  Dutch  travelers,  Jasper  Donkers  and  Peter  Sluyter, 
relate  a  part  of  this  myth  as  they  heard  it  from  New  Jersey 
Indians  in  1679.  These  informed  them  that  all  things  came 
from  a  tortoise.  It  had  brought  forth  the  world,  and  from 
the  middle  of  its  back  had  sprung  up  a  tree,  upon  whose 
branches  men  had  grown. 

This  tortoise  "  had  a  power  and  a  nature  to  produce  all 
things,  such  as  earth,  trees  and  the  like."  But  it  was  not 
t\\G  primufii  mobile,  not  the  ultimate  energy  of  the  universe. 
"  The  first  and  great  beginning  of  all  things  was  Kickeron 

^  Traditions  and  Language  of  the  Indians,  in  Bulletin  Hist.  Soc.  Pa., 
Vol.  I,  pp.  30-31. 


COSMOGONICAL  AND  CULTURE  MYTHS.    133 

or  Kickerovi,  who  is  the  original  of  all,  who  has  not  only 
once  produced  or  made  all  things,  but  produces  every  day." 
The  tortoise  brought  forth  what  this  primal  divinity  "wished 
through  it  to  produce."^ 

This  is  a  very  interesting  statement.  It  reveals  a  depth  of 
thought  on  the  part  of  the  native  philosophers  for  which  we 
were  scarcely  prepared.  The  worthy  Dutch  travelers  do  not 
pretend  to  explain  the  myth.  But  its  sense  can  be  clearly 
interpreted. 

The  turtle  or  tortoise  is  everywhere  in  Algonkin  picto- 
graphy the  symbol  of  the  earth.^  From  the  earth,  from  the 
soil,  all  organic  life,  the  whole  realm  of  animate  existence — 
ever  sharply  defined  in  Algonkin  grammar  and  thought  from 
inanimate  existence — proceeds,  directly  as  vegetable  life,  or 
indirectly  as  animal  life.  The  earth  is  the  All-Mother,  ever- 
producing,  inexhaustible. 

As  for  Kikeron,  the  eternally  active,  hidden  spirit  of  the 
universe,  I  have  but  to  refer  the  reader  to  the  list  of  ideas 
associated  around  this  root  kik,  which  I  have  given  on  a  pre- 
vious page  (p.  102)  to  reveal  the  significance  of  this  word. 
We  may,  with  equal  correctness,  translate  it  Life,  Light, 
Action  or  Energy.  It  is  the  abstract  conception  back  of  all 
these. 

The  distinction  was  the  same  as  that  established  by  the 

^  Joiirfial  of  a  Voyage  to  JVew  York  in  idyg-So.  By  Jasper  Donkers 
and  Peter  Sluyter,  p.  268.  Translation  in  Vol.  I  of  the  Transactions  of 
the  Long  Island  Historical  Society  (Brooklyn,  1867). 

2  Schoolcraft  says  of  the  Chipeway  pictographic  symbols  :  "  The  turtle 
is  believed  to  be,  in  all  instances,  a  symbol  of  the  earth,  and  is  addressed 
as  mother."    History  and  Statistics  of  the  Indian  Tribes,  Vol.  I,  p.  390. 


134  THE    LENAPE    AND   THEIR    LEGENDS. 

scholastic  philosophers  between  the  mundus  and  the ^am'ma 
mundi',  between  the  essentia  and  the  existentia;  between 
natura  natiirans  and  natura  naturata.  But  who  expected  to 
find  it  among  the  Lenape  ? 

This  creation  myth  of  the  Delawares  is  also  given  in  brief 
by  Zeisberger.  It  dated  back  to  that  marvelous  overflow 
which  is  heard  of  in  many  mythologies.  The  whole  earth 
was  submerged,  and  but  a  few  persons  survived.  They  had 
taken  refuge  on  the  back  of  a  turtle,  who  had  reached  so 
great  an  age  that  his  shell  was  mossy,  like  the  bank  of  a 
rivulet.  In  this  forlorn  condition  a  loon  flew  that  way,  which 
they  asked  to  dive  and  bring  up  land.  He  complied,  but 
found  no  bottom.  Then  he  flew  far  away,  and  returned  with 
a  small  quantity  of  earth  in  his  bill.  Guided  by  him,  the 
turtle  swam  to  the  place,  where  a  spot  of  dry  land  was  found. 
There  the  survivors  settled  and  repeopled  the  land.^ 

This  is  more  a  tale  of  reconstruction  than  a  creation  myth. 
It  is  that  which  has  generally  been  supposed  to  refer  to  the 
Deluge.  But,  as  I  have  explained  in  my  "  Myths  of  the  New 
World,"  all  these  so-called  Deluge  Myths  are  but  develop- 
ments of  crude  cosmogonical  theories. 

To  understand  the  significance  of  this  myth  we  must 
examine  the  Indian  notion  of  the  earth.  This  is  the  more 
germane  to  my  theme,  as  the  meaning  of  the  original  text 
which  is  printed  in  this  volume  can  only  be  grasped  by  one 
acquainted  with  this  notion. 

The  Indians  almost  universally  believed  the  dry  land  they 
knew  to  be  a  part  of  a  great  island,  everywhere  surrounded 

1  Zeisberger,  MSS.,  in  E.  de  Schweinitz,  Life  and  Times  of  Zeisberger, 
pp.  218,  219;  Heckewelder,  Indian  Nations,  p.  253. 


COSMOGONICAL  AND  CULTURE  MYTHS.    135 

by  wide  waters  whose  limits  were  unknown/  Many  tribes 
had  vague  myths  of  a  journey  from  beyond  this  sea;  many 
placed  beyond  it  the  home  of  the  Sun  and  of  Light,  and  the 
happy  hunting  grounds  of  the  departed  souls.  The  Delawares 
believed  that  the  whole  was  supported  by  a  fabled  turtle,  whose 
movements  caused  earthquakes  and  who  had  been  their  first 
preserver.^  As  above  mentioned,  the  turtle  in  its  amphibious 
character  and  rounded  back  represented  the  earth  or  the  land 
itself,  as  distinguished  from  water.  Like  the  turtle,  the  land 
lies  at  times  under  the  water  and  at  times  above  it.  The 
spirit  of  the  earth  was  the  practical  and  visible  developmental 
energy  of  nature. 

The  medicine  men,  or  conjurers,  who  professed  to  be  in 
personal  relations  with  this  power,  made  their  "medicine 
rattle"  of  a  turtle  shell  (Loskiel),  and  when  they  died, 
such  a  shell  was  suspended  from  their  tomb  posts  (Zeis- 
berger). 

The  Delawares  also  shared  the  belief,  common  to  so  many 
nations  the  world  over,  that  the  pristine  age  was  one  of  un- 
alloyed prosperity,  peace  and  happiness,  an  Age  of  Gold,  a 
Saturnian  Reign.  Their  legends  asseverated  that  at  that  time 
"  the  killing  of  a  man  was  unknown,  neither  had  there  been 
instances  of  their  dying  before  they  had  attained  to  that  age 
which  causes  the  hair  to  become  white,  the  eyes  dim,  and  the 
teeth  to  be  worn  away." 

This  happy  time  was  brought  to  a  close  by  the  advent  of 

1  "  The  Indians  call  the  American  continent  an  island;  believing  it  to 
be  entirely  surrounded  by  water."  Heckewelder,  Hist.  Indian  Nations, 
p.  250. 

2  Ibid,  p.  308. 


136  THE    LENAPE    AND    THEIR    LEGENDS. 

certain  evil  beings  who  taught  men  how  to  kill  each  other  by 
sorcery/ 

Their  kinsmen,  the  Mohegans,  varied  this  cosmogonical 
tradition,  though  retaining  some  of  its  main  features.  They 
taught  that  in  the  beginning  there  was  nought  but  water  and 
sky.  At  length  from  the  sky  a  woman  descended,  our  com- 
mon mother.  As  she  approached  the  boundless  ocean,  a  small 
point  of  land  rose  above  the  watery  surface,  and  supplied  her 
with  firm  footing.  She  was  pregnant  by  some  mysterious 
power,  and  she  brought  forth  on  this  island  animal  triplets — 
a  bear,  a  deer  and  a  wolf.  From  these  all  men  and  animals 
are  descended.  The  island  grew  to  a  main  land,  and  the 
mother  of  all,  her  mission  accomplished,  returned  to  her 
home  in  the  sky.'^ 

This  creation-myth,  obtained  from  the  Indians  around  New 
York  harbor  in  the  first  generation  after  the  advent  of  the 
whites,  has  every  mark  of  a  genuine  native  production,  and 
coincides  closely  with  that  generally  believed  by  the  early 
Algonkins. 

It  is  followed  by  a  migration  myth,  which  ran  to  the  effect 
that  their  early  forefathers  came  out  of  the  northwest,  for- 
saking a  tide-water  country,  and  crossing  over  a  great  watery 
tract,  called  ukhkok-pek,  ''snake  water,  or  water  where  snakes 
are  abundant,"  {dkhgook,  snake,   and  pek,   standing  water, 

1  Heckewelder,  MSS.  in  the  Library  of  the  American  Philosophical 
Society.  It  is  one  of  the  points  in  favor  of  the  authenticity  of  the  Walam 
Olum  that  this  halcyon  epoch  is  mentioned  in  its  lines,  though  no  reference 
to  it  is  contained  in  printed  books  relating  to  the  Lenape  legends. 

2  Van  der  Donck,  Description  of  the  New  Netherlands,  Coll.  N.  Y. 
Hist.  Sac,  Ser,  II,  Vol.  I,  pp.  217-18. 


NATIONAL    TRADITIONS.  137 

probably  from  7i'pey,  water,  akek,  place  or  country).  They 
crossed  many  streams,  but  none  in  which  the  water  ebbed 
and  flowed,  until  they  reached  the  Hudson.  ''Then  they 
said,  one  to  another,  '  This  is  like  the  Muhheakunnuck 
(tidal  ocean)  of  our  nativity.'  Therefore  they  agreed  to 
kindle  a  fire  there  and  hang  a  kettle,  whereof  they  and  their 
children  after  them  might  dip  out  their  daily  refreshment." 
Hence  came  their  name,  the  Tide-water  People  (see  ante, 
p.  20). 

National  Traditions. 

Many  early  writers  attest  the  passionate  fondness  of  the 
Delawares  for  their  ancestral  traditions  and  the  memory  of 
their  ancient  heroes.  The  missionary,  David  Brainerd,  men- 
tions this  as  one  of  the  leading  difficulties  in  the  way  of 
"evangelizing  the  Indians."  "They  are  likewise  much 
attached,"  he  writes,  "  to  the  traditions  and  fabulous  notions 
of  their  fathers,  which  they  firmly  believe,  and  thence  look 
upon  their  ancestors  to  have  been  the  best  of  men."'^ 

To  the  same  effect,  Loskiel  informs  us  that  the  Delawares 
"  love  to  relate  what  great  warriors  their  ancestors  had  been, 
and  how  many  heroic  deeds  they  had  performed.  It  is  a 
pleasure  to  them  to  rehearse  their  genealogies.  They  are  so 
skilled  at  it  that  they  can  repeat  the  chief  and  collateral 
lines  with  the  utmost  readiness.  At  the  same  time,  they 
characterize  their  ancestors,  by  describing  this  one  as  a 
wise  or  skillful  man,  as  a  great  chieftain,  a  renowned  warrior, 
a  rich  man,  and  the  like.     This  they  teach  to  their  children, 

^  Life  and  Journal  of  the  Rev.  David  Brainerd,  pp.  397,  425  (Edin- 
burgh, 1826). 
J 


138  THE    LENAPE   AND    THEIR    LEGENDS. 

and    embody  it  i?i  pictures,  so   as   to   make   it  more   readily 
remembered.''''^ 

The  earliest  writer  who  gives  us  any  detailed  description 
of  what  these  traditions  were,  is  the  Rev.  Charles  Beatty, 
who  visited  the  Delaware  settlements  in  Ohio  in  1767.  On 
his  way  there,  he  met  a  white  man,  Benjamin  Sutton,  who 
for  years  had  been  a  captive  among  the  natives.  He  related 
to  Beatty  the  following  tradition,  which  he  had  heard  recited 
by  some  old  men  among  the  Delawares: — 

"  That  of  old  time  their  people  were  divided  by  a  river, 
nine  parts  of  ten  passing  over  the  river,  and  one  part  remain- 
ing behind;  that  they  knew  not,  for  certainty,  how  they 
came  to  this  continent ;  but  account  thus  for  their  first  coming 
into  these  parts  where  they  are  now  settled ;  that  a  king  of 
their  nation,  where  they  formerly  lived,  far  to  the  west, 
left  his  kingdom  to  his  two  sons ;  that  the  one  son  making 
war  upon  the  other,  the  latter  thereupon  determined  to  depart 
and  seek  some  new  habitation ;  that  accordingly  he  sat  out, 
accompanied  by  a  number  of  his  people,  and  that,  after 
wandering  to  and  fro  for  the  space  of  forty  years,  they  at 
length  came  to  Delaware  river,  where  they  settled  370  years 
ago.  The  way,  he  says,  they  keep  an  account  of  this  is  by 
putting  on  a  black  bead  of  wampum  every  year  on  a  belt 
they  keep  for  that  purpose."^ 

^  So  we  may  understand  Loskiel  to  mean  when  he  says,  "  Das  bringen 
sie  ihren  Kindern  ebenfalls  bey,  und  kleiden  es  in  Bilder  ein,  um  es  noch 
eindriicklicher  zu  machen."  Geschichte  der  Mission,  etc.,  s.  32.  I  think 
Zeisberger,  who  was  Loskiel's  authority,  meant  Bilder  in  its  literal,  not 
rhetorical,  sense. 

2  Qiarles  Beatty,  Journal  of  a   Two  Months''   Tour;  with  a  View  of 


NATIONAL   TRADITIONS.  139 

From  another  source  Mr.  Beatty  obtained  the  traditions 
of  the  Nanticokes,  which  is  apparently  a  version  of  that  of 
their  relatives,  the  Delawares.  It  ran  to  this  effect :  At  some 
remote  age,  while  on  their  way  to  their  present  homes,  "They 
came  to  a  great  water.  One  of  the  Indians  that  went  before 
them  tried  the  depth  of  it  by  a  long  pole  or  reed,  which  he 
had  in  his  hand,  and  found  it  too  deep  for  them  to  wade. 
Upon  their  being  non-plussed,  and  not  knowing  how  to  get 
over  it,  their  God  made  a  bridge  over  the  water  in  one  night, 
and  the  next  morning,  after  they  were  all  over,  God  took 
away  the  bridge."^ 

A  curious  addition  to  this  story  is  mentioned  by  Loskiel.^ 
The  number  of  the  mythical  ancestors  of  their  race  who  thus 
were  left  on  the  shore  of  the  great  water  was  seven.  This  at 
once  recalls  the  seven  c2ives{Chicomoztoc)  or  primitive  stirpes 
of  the  Mexican  tribes,  the  seven  clans  {vuk  amag)  of  the 
Cakchiquels,  the  seven  ancestors  of  the  Qquechuas,  etc.,  and 
strongly  intimates  that  there  must  be  some  common  natural 
occurrence  to  give  rise  to  this  wide-spread  legend.^ 

Some  peculiar  sacredness  must  have  attached  to  this  number 
among  the  Delawares  also,  as  we  are  informed  that  the  period 

Promoting  Religion  among  the  Frontier  Inhabitants  of  Pennsylvania, 
and  of  Introducing  Christianity  among  the  Indians  to  the  Westward  of 
the  Alleghgeny  Mountains,  p.  27  (London,  1768). 

1  Ibid,  p.  91. 

2  Geschichte  der  Mission,  etc.,  p.  31. 

3  The  Mohegans  seem  also  to  have  at  one  time  had  a  sevenfold 
division.  At  least  a  writer  speaks  of  the  "seven  tribes"  into  which 
those  in  Connecticut  were  divided.  Mass.  Hist.  Soc.  Colls.,  Vol.  IX 
(i  ser.),  p.  90. 


140  THE    LENAPE   AND    THEIR    LEGENDS. 

of  isolation  of  their  women  at  the  catamenial  period  was  seven 
days/ 

The  lunar  month  of  28  days,  if  divided  and  assigned  equally 
to  each  of  the  four  cardinal  points,  would  give  a  week  of  seven 
days  to  each.  Something  of  this  kind  seems  to  have  been 
done  by  another  Algonkin  tribe,  the  Ottawas,  who  declared 
that  the  winds  are  caused  (alternately  ?)  by  seven  genii  or 
gods  who  dwelt  in  the  air.'^ 

The  seven  day  period  is  also  a  natural,  physical  one,  whose 
influence  is  felt  widely  by  vertebrate  and  invertebrate  animals, 
as  Darwin  has  pointed  out,^  and  hence  its  appearance  among 
these  people,  who  lived  entirely  subject  to  the  operation  of 
their  physical  surroundings,  is  not  so  surprising. 

The  most  complete  account  of  the  Delaware  tradition  is 
that  preserved  by  Heckewelder.  In  his  pages  it  appears,  not 
as  a  reminiscence  of  tribal  history,  but  as  the  tradition  of  the 
whole  eastern  Algonkin  race,  and  it  claims  for  the  three  Dela- 
ware tribes  an  antiquity  of  organization  surpassing  that  of  any 
of  their  neighbors. 

It  holds  such  an  important  place  that  I  quote  all  the  essen- 
tial passages : — 

"  The  Lenni  Lenape  (according  to  the  traditions  handed 
down  to  them  by  their  ancestors)  resided  many  hundred  years 
ago  in  a  very  distant  country  in  the  western  part  of  the 
American  continent.  For  some  reason,  which  I  do  not  find 
accounted  for,  they  determined  on  migrating  to  the  eastward, 
and  accordingly  set  out  together  in  a  body.     After  a  very 

1  Charles  Beatty,  Journal,  etc.,  p.  84. 

2  Relation  des  Jestiites,  1648,  p.  77. 

*  The  Descejit  of  Man,  p.  165,  note. 


NATIONAL    TRADITIONS.  141 

long  journey,  and  many  nights'  encampments  by  the  way, 
they  at  length  arrived  on  the  Namcesi  Sipu,  where  they  fell 
in  with  the  Mengwe,  who  had  likewise  emigrated  from  a  dis- 
tant country,  and  had  struck  upon  this  river  somewhat  higher 
up.  Their  object  was  the  same  with  that  of  the  Delawares  ; 
they  were  proceeding  on  to  the  eastward,  until  they  should 
find  a  country  that  pleased  therti.  The  spies  which  the  Lenape 
had  sent  forward  for  the  purpose  of  reconnoitring,  had  long 
before  their  arrival  discovered  that  the  country  east  of  the 
Mississippi  was  inhabited  by  a  very  powerful  nation,  who  had 
many  large  towns  built  on  the  great  rivers  flowing  through 
their  land.  Those  people  (as  I  was  told)  called  themselves 
Talligeu  or  Talligewi.  Colonel  John  Gibson,  however,  a 
gentleman  who  has  a  thorough  knowledge  of  the  Indians,' 
and  speaks  several  of  their  languages,  is  of  opinion  that  they 
were  not  called  Talligewi,  but  Alligewi,     *     *     * 

"  Many  wonderful  things  are  told  of  this  famous  people. 
They  are  said  to  have  been  remarkably  tall,  and  stout,  and 
there  is  a  tradition  that  there  were  giants  among  them,  people 
of  a  much  larger  size  than  the  tallest  of  the  Lenape.  It  is 
related  that  they  had  built  to  themselves  regular  fortifications 
or  entrenchments,  from  whence  they  would  sally  out,  but 
were  generally  repulsed.     *     *     * 

"  When  the  Lenape  arrived  on  the  banks  of  the  Mississippi, 
they  sent  a  message  to  the  Alligewi  to  request  permission  to 
settle  themselves  in  their  neighbourhood.  This  was  refused 
them,  but  they  obtained  leave  to  pass  through  the  country 
and  seek  a  settlement  farther  to  the  eastward.  They  accord- 
ingly began  to  cross  the  Namsesi  Sipu,  when  the  Alligewi, 
seeing  that  their  numbers  were  so  very  great,  and  in  fact  they 


142  THE    LENAPE   AND   THEIR    LEGENDS. 

consisted  of  many  thousands,  made  a  furious  attack  on  those 
who  had  crossed,  threatening  them  all  with  destruction,  if 
they  dared  to  persist  in  coming  over  to  their  side  of  the 
river.     *     *     * 

"  Having  united  their  forces,  the  Lenape  and  Mengwe  de- 
clared war  against  the  Alligewi,  and  great  battles  were  fought, 
in  which  many  warriors  fell  on  both  sides.  The  enemy  forti- 
fied their  large  towns  and  erected  fortifications,  especially  on 
large  rivers  and  near  lakes,  where  they  were  successively  at- 
tacked and  sometimes  stormed  by  the  allies.  An  engagement 
took  place  in  which  hundreds  fell,  who  were  afterwards  buried 
in  holes  or  laid  together  in  heaps  and  covered  over  with  earth. 
No  quarter  was  given,  so  that  the  Alligewi,  at  last,  finding 
that  their  destruction  was  inevitable  if  they  persisted  in  their 
obstinacy,  abandoned  the  country  to  the  conquerors,  and 
fled  down  the  Mississippi  river,  from  whence  they  never  re- 
turned.    *     *     * 

"In  the  end  the  conquerors  divided  the  country  between 
themselves ;  the  Mengwe  made  choice  of  the  lands  in  the 
vicinity  of  the  great  lakes  and  on  their  tributary  streams,  and 
the  Lenape  took  possession  of  the  country  to  the  south.  For 
a  long  period  of  time — some  say  many  hundred  years — the 
two  nations  resided  peaceably  in  this  country,  and  increased 
very  fast;  some  of  their  most  enterprising  huntsmen  and 
warriors  crossed  the  great  swamps,  and  falling  on  streams 
running  to  the  eastward,  followed  them  down  to  the  great 
Bay  river,  thence  into  the  Bay  itself,  which  we  call  Chesa- 
peak.  As  they  pursued  their  travels,  partly  by  land  and 
partly  by  water,  sometimes  near  and  at  other  times  on  the 
great  Salt-water  Lake,  as  they  call  the  sea,  they  discovered 


NATIONAL    TRADITIONS.  143 

the  great  river,  which  we  call  the  Delaware;  and  thence 
exploring  still  eastward,  the  Scheyichbi  country,  now  named 
New  Jersey,  they  arrived  at  another  great  stream,  that  which 
we  call  the  Hudson  or  North  river.     *     *     * 

"At  last  they  settled  on  the  four  great  rivers  (which  we 
call  Delaware,  Hudson,  Susquehannah,  Potomack),  making 
the  Delaware,  to  which  they  gave  the  name  of  'Lejiape- 
wihittuck^  (the  river  or  stream  of  the  Lenape),  the  centre 
of  their  possessions. 

"They  say,  however,  that  the  whole  of  their  nation  did 
not  reach  this  country  ;  that  many  remained  behind,  in  order 
to  aid  and  assist  that  great  body  of  their  people  which  had 
not  crossed  the  Namsesi  Sipu,  but  had  retreated  into  the 
interior  of  the  country  on  the  other  side.     *     *     * 

"Their  nation  finally  became  divided  into  three  separate 
bodies ;  the  larger  body,  which  they  suppose  to  have  been 
one-half  the  whole,  was  settled  on  the  Atlantic,  and  the  other 
half  was  again  divided  into  two  parts,  one  of  which,  the 
strongest,  as  they  suppose,  remained  beyond  the  Mississippi, 
and  the  remainder  where  they  left  them,  on  this  side  of  that 
river. 

"Those  of  the  Delawares  who  fixed  their  abodes  on  the 
shores  of  the  Atlantic  divided  themselves  into  three  tribes. 
Two  of  them,  distinguished  by  the  names  of  the  Turtle  and 
the  Turkey,  the  former  calling  themselves  Undmi,  and  the 
other  Unaldchtgo,  chose  those  grounds  to  settle  on  which  lay 
nearest  to  the  sea,  between  the  coast  and  the  high  mountains. 
As  they  multiplied,  their  settlements  extended  from  the 
Mohicanittuck  (river  of  the  Mohicans,  which  we  call  the 
North  or  Hudson  river)  to  the  Potomack.     *     *     * 


144  THE    LENAPE   AND    THEIR    LEGENDS. 

''The  third  tribe,  the  Wolf,  commonly  called  'Ccv^  Minsi, 
which  we  have  corrupted  into  Monseys,  had  chosen  to  live 
back  of  the  other  two.  *  *  *  They  extended  their  set- 
tlements from  the  Minisink,  a  place  named  after  them,  where 
they  had  their  council  seat  and  fire,  quite  up  to  the  Hudson, 
on  the  east ;  and  to  the  west  or  southward  far  beyond  the 
Susquehannah. 

"  From  the  above  three  tribes,  the  Unami,  Unalachtgo  and 
the  Minsi,  had,  in  the  course  of  time,  sprung  many  others, 

*  *    *    the  MahicaiiJii,  or  Mohicans,  who  spread  themselves 
over  all  that  country  which  now  composes  the  Eastern  States, 

*  *    *    and  the  Nanticokes,  who  proceeded  far  to  the  south, 
in  Maryland  and  Virginia." 

On  their  conquests  during  the  period  of  their  western  mi- 
grations, the  Delawares  based  a  claim  for  hunting  grounds  in 
the  Ohio  valley.  It  is  stated  that  when  they  had  decided  to 
remove  to  the  valley  of  the  Muskingum,  their  chief,  Neta- 
watwes,  presented  this  claim  to  the  Hurons  and  Miamis,  and 
had  it  allowed.^  They  also  claimed  lands  on  White  River, 
Indiana,  and  their  settlement  in  that  region  at  the  close  of 
the  last  century  was  regarded  as  a  return  to  their  ancient 
seats. 

Nevertheless,  in  the  earliest  historic  times,  when  the  whites 
first  came  in  contact  with  the  Lenape  tribes,  none  of  them 
dwelt  west  of  the  mountains,  nor,  apparently,  had  they  any 
towns  in  the  valley  of  the  west  branch  of  the  Susquehanna 
or  of  its  main  stream. 

Although  the  above  mentioned  facts  point  to  a  migration 
in  prehistoric  times  from  the  West  toward  the  East,  there  are 
1  Heckewelder,  Trans.  Amer.  Philos.  Soc,  Vol.  IH,  p.  388. 


NATIONAL    TRADITIONS.  145 

indications  of  a  yet  older  movement  from  the  northeast  west- 
ward and  southward  to  the  upper  Mississippi  valley.  A  legend 
common  to  the  western  Algonkin  tribes,  the  Kikapoos,  Sacs, 
Foxes,  Ottawas  and  Pottawatomies,  located  their  original 
home  north  of  the  St.  Lawrence  river,  near  or  below  where 
Montreal  now  stands.  In  that  distant  land  their  ancestors 
were  created  by  the  Great  Spirit,  and  they  dwelt  there,  "  all 
of  one  nation."  Only  when  they  removed  or  were  driven 
west  did  they  separate  into  tribes  speaking  different  dialects.^ 
The  Shawnees,  who  at  various  times  were  in  close  relation 
with  the  Delawares,  also  possessed  a  vague  migration  myth, 
according  to  which,  at  some  indefinitely  remote  past,  they 
had  arrived  at  the  main  land  after  crossing  a  wide  water. 
Their  ancestors  succeeded  in  this  by  their  great  control  of 
magic  arts,  their  occult  power  enabling  them  to  walk  over  the 
water  as  if  it  had  been  land.  Until  within  the  present  century 
this  legend  was  repeated  annually,  and  a  yearly  sacrifice  offered 
up  in  memory  of  their  safe  arrival.^  It  is  evidently  a  version 
of  that  which  appears  in  the  third  part  of  the  Walam  Olum. 

1  This  legend  was  told  by  the  Sac  Chief  Masco,  to  Major  Marston,  about 
1819.     See  J.  Morse,  Report  on  Indian  Affairs,  p.  138. 

2  This  myth  was  obtained  in  18 12,  from  the  Shawnees  in  Missouri 
(Schoolcraft,  Indian  Tribes,  Vol.  IV,  p.  254),  and  independently  in  1819, 
from  those  in  Ohio  (Mr.  John  Johnston,  in  Traits,  of  the  Amer.  Aniiq. 
Soc,  Vol.  I,  p.  273).  Those  of  the  tribe  who  now  live  on  the  Quapaw 
Reservation,  Indian  Territory,  repeat  every  year  a  long,  probably  mythical 
and  historical,  chant,  the  words  of  which  I  have  tried,  in  vain,  to  obtain. 
They  say  that  to  repeat  it  to  a  white  man  would  bring  disasters  on  their 
nation.  I  mention  it  as  a  piece  of  aboriginal  composition  most  desirable 
to  secure. 


146  THE    LENAPE   AND    THEIR    LEGENDS. 

One  of  the  curious  legends  of  the  Lenape  was  that  of  the 
Great  Naked  or  Hairless  Bear.  It  is  told  by  the  Rev.  John 
Heckewelder,  in  a  letter  to  Dr.  B.  S.  Barton,^  The  missionary 
had  heard  it  both  among  the  Delawares  and  the  Mohicans. 
By  the  former,  it  was  spoken  of  as  amangachktidtmachque, 
and  in  the  dialect  of  the  latter,  ahamagachktidt  mechqua^ 

The  story  told  of  it  was  that  it  was  immense  in  size  and 
the  most  ferocious  of  animals.  Its  skin  was  bare,  except  a 
tuft  of  white  hair  on  its  back.  It  attacked  and  ate  the  natives, 
and  the  only  means  of  escape  from  it  was  to  take  to  the  water. 
Its  sense  of  smell  was  remarkably  keen,  but  its  sight  was 
defective.  As  its  heart  was  very  small,  it  could  not  be  easily 
killed.  The  surest  plan  was  to  break  its  back-bone ;  but  so 
dangerous  was  an  encounter  with  it,  that  those  hunters  who 
went  in  pursuit  of  it  bade  their  families  and  friends  farewell, 
as  if  they  never  expected  to  return. 

Fortunately,  there  were  few  of  these  beasts.  The  last  one 
known  was  to  the  east,  somewhere  beyond  the  left  bank  of  the 
Mahicanni  Sipu  (the  Hudson  river).  When  its  presence  was 
learned  a  number  of  bold  hunters  went  there,  and  mounted  a 
rock  with  precipitous  sides.  They  then  made  a  noise,  and 
attracted  the  bear's  attention,  who  rushed  to  the  attack  with 
great  fury.     As  he  could  not  climb  the  rock,  he  tore  at  it 

1  Published  in  the  Transactions  of  the  American  Philosophical  Society, 
1st  ser.,  Vol.  IV,  pp.  260,  sqq. 

2  From  amangi,  great  or  big  (in  composition  amangach),  with  the 
accessory  notion  of  terrible,  or  frightful ;  Cree,  amansis,  to  frighten ;  tiat, 
an  abbreviated  form  of  tmva,  naked,  whence  the  name  Taiuaiaivas,  or 
Twightees,  applied  to  the  Miami  Indians  in  the  old  records.  (See  Min- 
utes of  the  Provincial  Council  of  Penna.,  Vol.  VIII,  p.  41 8. J 


NATIONAL    TRADITIONS.  147 

with  his  teeth,  while  the  hunters  above  shot  him  with  arrows 
and  threw  upon  him  great  stones,  and  thus  killed  him. 

Though  this  was  the  last  of  the  species,  the  Indian  mothers 
still  used  his  name  to  frighten  their  children  into  obedience, 
threatening  them  with  the  words,  "  The  Naked  Bear  will  eat 
you." 


CHAPTER  VII. 

The  Walam  Olum  :    Its   Origin,  Authenticity  and 
Contents. 

Biographical  Sketch  of  Rafinesque. — Value  of  his  Writings. — His  Account  of  the 
Walam  Olum. — Was  it  a  Forgery?  —  Rafinesque's  Character. — The  Text  pro- 
nounced Genuine  by  Native  Delawares. — Conclusion  Reached. 

Phonetic  System  of  the  Walam  Olum — Metrical  Form. — Pictographic  System. — 
Derivation  and  Precise  Meaning  of  Walam  Olum. — The  MS.  of  the  Walam 
Olum. — General  Synopsis  of  the  Walum  Olum. — Synopsis  of  its  Parts. 

Rafinesque  and  his  Writings. 

Constantine  Samuel  Rafinesque-Schmaltz,  to  whom  we  owe 
the  preservation  and  first  translation  of  the  Walam  Olum, 
was  born  in  Galata,  a  suburb  of  Constantinople,  Oct.  22d, 
1783,  and  died  in  Philadelphia,  of  cancer  of  the  stomach, 
Sept.  i8th,  1840. 

His  first  visit  to  this  country  was  in  1802.  He  remained 
until  1804,  when  he  went  to  Sicily,  where  he  commenced 
business.  As  the  French  were  unpopular  there,  he  added 
"Schmaltz"  to  his  name,  for  "prudent  considerations," 
that  being  the  surname  of  his  mother's  family. 

In  1 815  he  returned  to  America,  but  had  the  misfortune  to 
be  shipwrecked  on  the  coast,  losing  his  manuscripts  and  much 
of  his  property.  On  his  arrival,  he  supported  himself  by 
teaching,  occupying  his  leisure  time  in  scientific  pursuits  and 
travel.  In  1819  he  was  appointed  "Professor  of  Historical 
and  Natural  Sciences,"  in  Transylvania  University,  Ken- 
tucky. 

148 


RAFINESQUE    AND    HIS   WRITINGS.  149 

This  position  he  was  obliged  to  resign,  for  technical  reasons, 
in  1826,  when  he  returned  to  Philadelphia,  which  city  he 
made  his  home  during  the  rest  of  his  life. 

From  his  early  youth  he  was  an  indefatigable  student,  col- 
lector and  writer  in  various  branches  of  knowledge,  especially 
in  natural  history.  On  the  title-page  of  the  last  work  that 
he  published,  "The  Good  Book  and  Amenities  of  Nature  " 
(Philadelphia,  1840),  he  claims  to  be  the  author  of  "  220  books, 
pamphlets,  essays  and  tracts."  Including  his  contributions 
to  periodicals,  there  is  no  reason  to  doubt  the  correctness  of 
this  estimate.  They  began  when  he  was  nineteen,  and  were 
composed  in  English,  French,  Italian  and  Latin,  all  of  which 
he  wrote  with  facility. 

His  earlier  essays  were  principally  on  botanical  subjects; 
later,  he  included  zoology  and  conchology ;  and  during  the 
last  fifteen  years  of  his  life  the  history  and  antiquities  of 
America  appear  to  have  occupied  his  most  earnest  attention. 

The  value  of  his  writings  in  these  various  branches  has  been 
canvassed  by  several  eminent  critics  in  their  respective  lines. 

First  in  point  of  time  was  Prof.  Asa  Gray,  who  in  the  year 
following  Rafinesque's  death  published  in  the  "American 
Journal  of  Science  and  Arts,"  Vol.  XI,  an  analysis  of  his 
botanical  writings.  He  awards  him  considerable  credit  for 
his  earlier  investigations,  but  much  less  for  his  later  ones.  To 
quote  Dr.  Gray's  words:  "A  gradual  deterioration  will  be 
observed  in  Rafinesque's  botanical  writings  from  1819  to  1830, 
when  the  passion  for  establishing  new  genera  and  species  ap- 
pears to  have  become  a  complete  monomania. ' '  ^  But  modern 
believers  in  the  doctrine  of  the  evolution  of  plant  forms  and 
1  American  Journal  of  Science,  Vol.  XL,  p.  237. 


150     THE  LENAPE  AND  THEIR  LEGENDS, 

the  development  of  botanical  species  will  incline  to  think 
that  there  was  a  method  in  this  madness,  when  they  read  the 
passage  from  Rafinesque's  writings,  about  1836,  which  Dr. 
Gray  quotes  as  conclusively  proving  that,  in  things  botanical, 
Rafinesque  had  lost  his  wits.  It  is  this  :  "  But  it  is  needless 
to  dispute  about  new  genera,  species  and  varieties.  Every 
variety  is  a  deviation,  which  becomes  a  species  as  soon  as  it 
is  permanent  by  reproduction.  Deviations  in  essential  organs 
may  thus  gradually  become  new  genera."  This  is  really  an 
anticipation  of  Darwinianism  in  botany. 

The  next  year,  in  the  same  journal,  appeared  a  "  Notice  of 
the  Zoological  Writings  of  the  late  C.  S.  Rafinesque,"  by 
Prof.  S.  S.  Haldeman.  It  is,  on  the  whole,  depreciatory,  and 
convicts  Rafinesque  of  errors  of  observation  as  well  as  of  in- 
ference; at  the  same  time,  not  denying  his  enthusiasm  and 
his  occasional  quickness  to  appreciate  zoological  facts. 

In  1864  the  conchological  writings  of  Rafinesque  were 
collected  and  published,  in  Philadelphia,  by  A.  G.  Binney 
and  Geo.  W.  Tryon,  Jr.,  without  comments.  One  of 
the  editors  informs  me  that  they  have  positive  merit, 
although  the  author  was  too  credulous  and  too  desirous 
of  novelties. 

The  antiquarian  productions  of  Rafinesque,  which  interest 
us  most  in  this  connection,  were  reviewed  with  caustic  severity 
by  Dr.  S.  F.  Haven, ^  especially  the  "Ancient  Annals  of 
Kentucky,"  which  was  printed  as  an  introduction  to  Mar- 
shall's History  of  that  State,  in  1824.  It  is,  indeed,  an 
absurd  production,  a  reconstruction  of  alleged  history  on  the, 
flimsiest  foundations ;  but,  alas  !  not  a  whit  more  absurd  than 
1  Samuel  F.  Haven,  Archaology  of  the  United  States,  p.  40. 


HISTORY   OF   THE    WALAM   OLUM.  151 

the  laborious  card  houses  of  many  a  subsequent  antiquary  of 
renown. 

His  principal  work  in  this  branch  appeared  in  Philadelphia 
in  1836,  entitled:  "The  American  Nations;  or,  Outlines  of 
a  National  History ;  of  the  Ancient  and  Modern  Nations  of 
North  and  South  America."  It  was  printed  for  the  author, 
and  is  in  two  parts.  Others  were  announced  but  never  ap- 
peared, nor  did  the  maps  and  illustrations  which  the  title 
page  promised.  Its  pages  are  filled  with  extravagant  theories 
and  baseless  analogies.  In  the  first  part  he  prints  with  notes 
his  translation  of  the  Walam  Olum,  and  his  explanation  of 
its  significance. 

History  of  the  Walam  Olum. 

Rafinesque's  account  of  the  origin  of  the  Walam  Olum 
may  be  introduced  by  a  passage  in  the  last  work  he  published, 
"  The  Good  Book."  In  that  erratic  volume  he  tells  us  that 
he  had  long  been  collecting  the  signs  and  pictographs  current 
among  the  North  American  Indians,  and  adds  :  — 

*'  Of  these  I  have  now  60  used  by  the  Southern  or  Floridian 
Tribes  of  Louisiana  to  Florida,  based  upon  their  language  of 
Signs — 40  used  by  the  Osages  and  Arkanzas,  based  on  the 
same — 74  used  by  the  Lenapian  (Delaware  and  akin)  tribes 
in  their  Wallamolum  or  Records — besides  30  simple  signs 
that  can  be  traced  out  of  the  Neobagun  or  Delineation  of  the 
Chipwas  or  Ninniwas,  a  branch  of  the  last."  ^ 

1  The  Good  Book ;  or  the  Amenities  of  Nature.  Printed  for  the 
Eleutherium  of  Knowledge.  Philadelphia,  1S40,  pp.  77,  78.  This 
"  Eleutherium,"  so  far  as  I  can  learn,  consisted  of  nobody  but  Monsieur 
Rafinesque  himself.     Among  his  manifold  projects  was  a  "  Divitial  Sys- 


152  THE    LENAPE    AND   THEIR    LEGENDS. 

In  these  lines  Rafinesque  makes  an  important  statement, 
which  has  been  amply  verified  by  the  investigations  of  Col. 
Garrick  Mallery,  Dr.  W.  J.  Hoffman  and  Capt.  W.  P.  Clark, 
within  the  last  decade,  and  that  is,  that  the  Indian  pictographic 
system  was  based  on  their  gesture  speech. 

So  far  as  I  remember,  he  was  the  first  to  perceive  this  sug- 
gestive fact ;  and  he  had  announced  it  some  time  before  1840. 
Already,  in  "The  American  Nations"  (1836),  he  wrote, 
"  the  Graphic  Signs  correspond  to  these  Manual  Signs."  ^ 

Here  he  anticipates  a  leading  result  of  the  latest  archseo- 
logical  research ;  and  I  give  his  words  the  greater  prominence, 
because  they  seem  to  have  been  overlooked  by  all  the  recent 
writers  on  Indian  Gesture-speech  and  Sign-language. 

The  Neobagun,  the  Chipeway  medicine  song  to  which  he 
alludes,  is  likewise  spoken  of  in  "The  American  Nations," 
where  he  says :  "  The  Ninniwas  or  Chipiwas  *  *  have 
such  painted  tales  or  annals,  called  Neobagun  (male  tool)  by 
the  former. "  ^  I  suspect  he  derived  his  knowledge  of  this 
from  the  Shawnee  "Song  for  Medicine  Hunting,"  called 
"  Nah-o-bah-e-gun-num,"  or.  The  Four  Sticks,  the  words  and 
figures  of  which  were  appended  by  Dr.  James  to  Tanner's 
Narrative,  published  in  1830.  ^ 

tern,"  by  which  all  interested  could  soon  become  large  capitalists.  He 
published  a  book  on  it  (of  course),  which  might  be  worth  the  attention  of 
a  financial  economist.  The  solid  men  of  Philadelphia,  however,  like  its 
scholars,  turned  a  deaf  ear  to  the  words  of  the  eccentric  foreigner. 

^  The  American  Nations,  etc.,  p.  78. 

^  Ibid,  p.  X23. 

3  Tanner's  Narrative,  p.  359. 


DISCOVERY   OF   THE   WALAM   OLUM.  153 

Discovery  of  the  IValam  Obcm. 

As  for  the  Lenape  records,  he  gives  this  not  very  clear 
account  of  his  acquisition  of  them  : — 

"Having  obtained,  through  the  late  Dr.  Ward,  of  Indiana, 
some  of  the  original  Wallam-Olura  (painted  record)  of  the 
Linapi  Tribe  of  Wapihani  or  White  River,  the  translation 
will  be  given  of  the  songs  annexed  to  each."^ 

On  a  later  page  he  wrote  : — ^ 

"  Olum  implies  a  record,  a  notched  stick,  an  engraved 
piece  of  wood  or  bark.  It  comes  from  ol,  hollow  or  graved 
record.  *  *  *  These  actual  olum  were  at  first  obtained 
in  1820,  as  a  reward  for  a  medical  cure,  deemed  a 
curiosity;  and  were  unexplicable.  In  1822  were  obtained 
from  another  individual  the  songs  annexed  thereto  in 
the  original  language ;  but  no  one  could  be  found  by  me 
able  to  translate  them.  I  had  therefore  to  learn  the 
language  since,  by  the  help  of  Zeisberger,  Heckewelder 
and  a  manuscript  dictionary,  on  purpose  to  translate 
them,  which  I  only  accomplished  in  1833.  The  contents 
were  totally  unknown  to  me  in  1824,  when  I  published 
my  'Annals  of  Kentucky.'  " 

I  have  attempted  to  identify  this  ''Dr.  Ward,  of  Indiana;" 
but  no  such  person  is  known  in  the  early  medical  annals  of 
that  State.  There  is,  however,  an  old  and  well-known  Ken- 
tucky family  of  that  name,  who,  about  1820,  resided,  and 
still  do  reside,  in  the  neighborhood  of  Cynthiana.  One  of 
these,  in  1824-25,  was  a  friend  of  Rafinesque,  invited  him  to 
his  house,  and  shared  his  archaeological  tastes,  as  Rafinesque 

^  American  Natiotis,  p.  122.  ^  Ibid,  p.  151. 

K 


154  THE    LENAPE    AND    THEIR    LEGENDS. 

mentions  in  his  autobiography.^  It  was  there,  no  doubt, 
that  he  copied  the  signs  and  the  original  text  of  the  Walam 
Olum.  My  efforts  to  learn  further  about  the  originals  from 
living  members  of  the  family  have  been  unsuccessful.  From 
a  note  in  Rafinesque's  handwriting,  on  the  title  page  of  his 
MS.  of  1833,  it  would  appear  that  he  had  at  least  seen  the 
wooden  tablets.     This  note  reads  : — 

''This  Mpt  &  the  wooden  original  was  (^/(:)  procured  in 
1822  in  Kentucky — but  was  inexplicable  till  a  deep  study  of 
the  Linapi  enabled  me  to  translate  them  with  explanations. 
(Dr.  Ward.)" 

The  name  of  Dr.  Ward  added  in  brackets  is,  I  judge, 
merely  a  note,  and  is  not  intended  to  imply  that  the  sentence 
is  a  quotation. 

JVas  it  a  Forgery? 

The  crucial  question  arises:  Was  the  Walam  Olum  a 
forgery  by  Rafinesque  ? 

It  is  necessary  to  ask  and  to  answer  this  question,  though 
it  seems,  at  first  sight,  an  insult  to  the  memory  of  the  man 
to  do  so.  No  one  has  ever  felt  it  requisite  to  propound  such 
an  inquiry  about  the  pieces  of  the  celebrated  Mexican  col- 
lection of  the  Chevalier  Boturini,  who,  as  an  antiquary,  was 
scarcely  less  visionary  than  Rafinesque. 

But,  unquestionably,  an  air  of  distrust  and  doubt  shadowed 
Rafinesque's  scientific  reputation  during  his  life,  and  he  was 
not  admitted  on  a  favorable  footing  to  the  learned  circles  of 

1  "  My  friend,  Mr.  Ward,  took  me  to  Cynthiana  in  a  gig,  where  I  sur- 
veyed other  ancient  monuments."  Rafinesque,  A  Life  of  Travels  and 
Researches,'''  p.  74.     (Phila.,  1836.) 


WAS    IT   A    FORGERY  ?  155 

the  city  where  he  spent  the  last  fifteen  years  of  his  life.  His 
articles  were  declined  a  hearing  in  its  societies;  and  the 
learned  linguist,  Mr.  Peter  Stephen  Duponceau,  whose  spe- 
cialty was  the  Delaware  language,  wholly  and  deliberately 
ignored  everything  by  the  author  of  "The  American 
Nations." 

Why  was  this  ? 

Rafinesque  was  poor,  eccentric,  negligent  of  his  person, 
full  of  impractical  schemes  and  extravagant  theories,  and 
manufactured  and  sold  in  a  small  way  a  secret  nostrum  which 
he  called  "  pulmel,"  for  the  cure  of  consumption.  All  these 
were  traits  calculated  to  lower  him  in  the  respect  of  the  citizens 
of  Philadelphia,  and  the  consequence  was,  that  although  a 
member  of  some  scientific  societies,  he  seems  to  have  taken 
no  part  in  their  proceedings,  and  was  looked  upon  as  an  un- 
desirable acquaintance,  and  as  a  sort  of  scientific  outcast. 

As  early  as  1819  Prof.  Benjamin  Silliman  declined  to  publish 
contributions  from  him  in  the  '  'American  Journal  of  Science, ' '  ^ 
and  returned  him  his  MSS.  Dr.  Gray  strongly  intimates  that 
Rafinesque's  assertions  on  scientific  matters  were  at  times  in- 
tentionally false,  as  when  he  said  that  he  had  seen  Robin's 
collection  of  Louisiana  plants  in  France,  whereas  that  botanist 
never  prepared  dried  specimens ;  and  the  like. 

I  felt  early  in  this  investigation  that  Rafinesque's  assertions 
were,  therefore,  an  insufficient  warranty  for  the  authenticity 
of  this  document. 

As  I  failed  in  my  efforts  to  substantiate  them  by  local  re- 
searches in  Kentucky  and  Indiana,  I  saw  that  the  evidence 
must  come  from  the  text  itself.  Nor  would  it  be  sufficient  to 
1  Ajnerican  Jotirnal  of  Science,  Vol.  XL,  p.  237,  note. 


156  THE    LENAPE    AND    THEIR    LEGENDS. 

prove  that  the  words  of  the  text  were  in  the  Lenape  dialect. 
With  Zeisberger  and  Heckewelder  at  hand,  both  of  whose 
works  had  been  years  in  print,  it  were  easy  to  string  together 
Lenape  words. 

But  what  Rafinesque  certainly  had  not  the  ability  to  do, 
was  to  write  a  sentence  in  Lenape,  to  compose  lines  which  an 
educated  native  would  recognize  as  in  the  syntax  of  his  own 
speech,  though  perhaps  dialectically  different. 

This  was  the  test  that  I  determined  to  apply.  I  therefore 
communicated  my  doubts  to  my  friend,  the  distinguished 
linguist,  Mr.  Horatio  Hale,  and  asked  him  to  state  them  to 
the  Rev.  Albert  Anthony,  a  well  educated  native  Delaware, 
equally  conversant  with  his  own  tongue  and  with  English. 

Mr.  Anthony  considered  the  subject  fully,  and  concluded 
by  expressing  the  positive  opinion  that  the  text  as  given  was 
a  genuine  oral  composition  of  a  Delaware  Indian.  In  many 
lines  the  etymology  and  syntax  are  correct ;  in  others  there 
are  grammatical  defects,  which  consist  chiefly  in  the  omission 
of  terminal  inflections. 

The  suggestion  he  offered  to  explain  these  defects  is  ex- 
tremely natural.  The  person  who  wrote  down  this  oral 
explanation  of  the  signs,  or,  to  speak  more  accurately,  these 
chants  which  the  signs  were  intended  to  keep  in  memory,  was 
imperfectly  acquainted  with  the  native  tongue,  and  did  not 
always  catch  terminal  sounds.  The  speaker  also  may  have 
used  here  and  there  parts  of  that  clipped  language,  or  "white 
man's  Indian,"  which  I  have  before  referred  to  as  serving  for 
the  trading  tongue  between  the  two  races. 

This  was  also  the  opinion  of  the  Moravian  natives  who  ex- 
amined the  text.     They  all  agreed  that  it  impressed  them  as 


WAS    IT   A    FORGERY?  157 

being  of  aboriginal  origin,  though  the  difference  of  the  forms 
of  words  left  them  often  in  the  dark  as  to  the  meaning. 

This  very  obscurity  is  in  fact  a  proof  that  Rafinesque  did 
not  manufacture  it.  Had  he  done  so,  he  would  have  used  the 
'*  Mission  Delaware"  words  which  he  found  in  Zeisberger. 
But  the  text  has  quite  a  number  not  in  that  dialect,  nor  in 
any  of  the  mission  dictionaries. 

Moreover,  had  he  taken  the  words  from  such  sources,  he 
would  in  his  translation  have  given  their  correct  meanings ; 
but  in  many  instances  he  is  absurdly  far  from  their  sense. 
Thus  he  writes:  ''The  word  for  angels,  angelataiviwak,  \% 
not  borrowed,  but  real  Linapi,  and  is  the  same  as  the  Greek 
word  angelos;''^  whereas  it  is  a  verbal  with  a  future  sense 
from  the  very  common  Delaware  verb  angeln,  to  die.  Many 
such  examples  will  be  noted  in  the  vocabulary  on  a  later  page. 

In  several  cases  the  figures  or  symbols  appear  to  me  to 
bear  out  the  corrected  translations  which  I  have  given  of  the 
lines,  and  not  that  of  Rafinesque.  This,  it  will  be  observed, 
is  an  evidence,  not  merely  that  he  must  have  received  this 
text  from  other  hands,  but  the  figures  also,  and  weighs 
heavily  in  favor  of  the  authentic  character  of  both. 

That  it  is  a  copy  is  also  evident  from  some  manifest  mis- 
takes in  transcription,  which  Rafinesque  preserves  in  his 
printed  version,  and  endeavored  to  translate,  not  perceiving 
their  erroneous  form.  Thus,  in  the  fourth  line  of  the  first 
chant,  he  wrote  owak,  translating  it  ''much  air  or  clouds," 
when  it  is  cleariy  a  mere  transposition  for  woak,  the  Unami 
form  of  the  conjunction  "and,"  as  the  sense  requires.  No 
such  blunder  would  appear  if  he  had  forged  the  document. 
^  The  American  Nations,  p.  151. 


158     THE  LENAPE  AND  THEIR  LEGENDS. 

It  is  true  that  a  goodly  share  of  the  words  in  the  earlier 
chants  occur  in  Zeisberger.  Thus  it  seems,  at  first  sight, 
suspicious  to  find  the  three  or  four  superlatives  in  III,  5,  all 
given  under  examples  of  the  superlatives,  in  Zeisberger' s 
Gramtnar,  p.  105.  It  looks  as  if  they  had  been  bodily 
transferred  into  the  song.  So  I  thought ;  but  afterwards  I 
found  these  same  superlatives  in  Heckewelder,  who  added 
specifically  that  ''the  Delawares  had  formed  them  to  address 
or  designate  the  Supreme  being.'" 

If  we  assume  that  this  song  is  genuine,  then  Zeisberger 
was  undoubtedly  familiar  with  some  version  of  it ;  had 
learned  it  probably,  and  placed  most  of  its  words  in  his 
vocabulary. 

Some  other  collateral  evidences  of^  authenticity  I  have  re- 
ferred to  on  previous  pages  (pp.  67,  89,  136). 

From  these  considerations,  and  from  a  study  of  the  text, 
the  opinion  I  have  formed  of  the  Walam  Olum  is  as  fol- 
lows :  — 

It  is  a  genuine  native  production,  which  was  repeated 
orally  to  some  one  indifferently  conversant  with  the  Delaware 
language,  who  wrote  it  down  to  the  best  of  his  ability.  In 
its  present  form  it  can,  as  a  whole,  lay  no  claim  either  to 
antiquity,  or  to  purity  of  linguistic  form.  Yet,  as  an  authentic 
modern  version,  slightly  colored  by  European  teachings,  of 
the  ancient  tribal  traditions,  it  is  well  worth  preservation, 
and  will  repay  more  study  in  the  future  than  is  given  it  in 
this  volume.  The  narrator  was  probably  one  of  the  native 
chiefs  or  priests,  who  had  spent  his  life  in  the  Ohio  and 

1  Correspondence  between  the  Rev.  John  Heckewelder  and  Peter  S. 
Duponceau,  Esq.,  p.  410. 


METRICAL    FORM.  159 

Indiana  towns  of  the  Lenape,  and  who,  though  with  some 
knowledge  of  Christian  instruction,  preferred  the  pagan  rites, 
legends  and  myths  of  his  ancestors.  Probably  certain  lines 
and  passages  were  repeated  in  the  archaic  form  in  which 
they  had  been  handed  down  for  generations. 

Phonetic  System. 

The  phonetic  system  adopted  by  the  writer,  whoever  he 
was,  is  not  that  of  the  Moravian  brethren.  They  employed 
the  German  alphabet,  which  does  not  obtain  in  the  present 
text.  On  this  point  Rafinesque  says  :  "  The  orthography  of 
the  Linapi  names  is  reduced  to  the  Spanish  or  French  pro- 
nunciation, except  sh,  as  in  English;  u,  as  in  French  ;  w,  as 
vcihow.'"'^  A  comparison  of  the  words  with  their  equivalents 
in  Zeisberger's  spelling  shows  that  this  is  generally  true. 

It  is  obvious  that  the  gutturals  are  few  and  soft,  and  that 
the  process  of  synthesis  is  carried  further  than  in  the  Minsi 
dialect.  For  this  reason,  from  the  introduction  of  peculiar 
words,  and  from  the  loss  of  certain  grammatical  terminations, 
the  Minsi  Delawares  of  to-day,  to  whom  I  have  submitted  it, 
are  of  the  opinion  that  it  belongs  to  one  of  the  southern 
dialects  of  their  nation ;  perhaps  to  the  Unalachtgo,  as  sug- 
gested by  Chief  Gabriel  Tobias,  in  his  letter  printed  on  a 
preceding  page  (p.  88). 

Metrical  Form. 

Even   to   an   ear  not   acquainted  with   the  language,  the 
chants  of  the  Walam  Glum  are  obviously  in  metrical  arrange- 
ment.    The  rhythm  is  syllabic  and  accentual,  with  frequent 
^  The  American  Nations,  p.  125. 


160  THE    LENAPE    AND   THEIR    LEGENDS. 

effort  to  select  homophones  (to  which  the  correct  form  of 
the  words  is  occasionally  sacrificed),  and  sometimes  allitera- 
tion. Iteration  is  also  called  in  aid,  and  the  metrical  scheme 
is  varied  in  the  different  chants. 

All  these  rhythmical  devices  appear  in  the  native  American 
songs  of  many  tribes,  though  I  cannot  point  to  any  other 
strictly  aboriginal  production  in  Algonkin,  where  a  tendency 
toward  rhyme  is  as  prominent  as  in  the  Walam  Olum.  It  is 
well  to  remember,  however,  that  our  material  for  comparison 
is  exceedingly  scanty,  and  also  that  for  nearly  three-fourths 
of  a  century  before  this  song  was  obtained,  the  music-loving 
Moravian  missionaries  had  made  the  Delawares  familiar  with 
numerous  hymns  in  their  own  tongue,  correctly  framed  and 
rhymed. 

Pictographic  System. 

The  pictographic  system  which  the  Walam  Olum  presents 
is  clearly  that  of  the  Western  Algonkins,  most  familiar  to  us 
through  examples  from  the  Chipeways  and  Shawnees.  It  is 
quite  likely,  indeed,  that  it  was  the  work  of  a  Shawnee,  as 
we  know  that  they  supplied  such  songs,  with  symbols,  to  the 
Chipeways,  and  were  intimately  associated  with  the  Dela- 
wares. 

At  the  time  Rafinesque  wrote,  Tanner's  Narrative  had 
been  in  print  several  years,  and  the  numerous  examples  of 
Algonkin  pictography  it  contains  were  before  him.  Yet  it 
must  be  said  that  the  pictographs  of  the  Walam  Olum  have 
less  resemblance  to  these  than  to  those  published  by  the 
Chipeway  chief,  George  Copwa)^,  in  1850,  and  by  School- 
craft, in  his  "History  and  Statistics  of  the  Indian  Tribes." 


DERIVATION    OF   WALAM    OLUM.  161 

There  is  generally  a  distinct,  obvious  connection  between 
the  symbol  and  the  sense  of  the  text,  sufficient  to  recall  the 
latter  to  one  who  has  made  himself  once  thoroughly  familiar 
with  it.  I  have  not  undertaken  a  study  of  the  symbols ;  but 
have  confined  myself  to  a  careful  reproduction  of  them,  and 
the  suggestion  of  their  more  obvious  meanings,  and  their 
correspondences  with  the  pictographs  furnished  by  later 
writers.  I  shall  leave  it  for  others  to  determine  to  what 
extent  they  should  be  accepted  as  a  pure  specimen  of  Algon- 
kin  pictographic  writing. 

Derivation  of  Walam  Oliim. 

The  derivation  of  the  name  Walam  Olum  has  been  largely 
anticipated  on  previous  pages.  I  have  shown  that  walam  (in 
modern  Minsi,  wdlumin)  means  ''painted,"  especially 
"painted  red.''^  This  is  a  secondary  meaning,  as  the  root 
Willi  conveys  the  idea  of  something  pleasant,  in  this  con- 
nection, pleasant  to  the  eye,  fine,  pretty.     (See  ante  p.  104.) 

Olum  was  the  name  of  the  scores,  marks,  or  figures  in  use 
on  the  tally-sticks  or  record-boards.  The  native  Delaware 
missionary,  Mr.  Albert  Anthony,  says  that  the  knowledge  of 
these  ancient  signs  has  been  lost,  but  that  the  word  olum  is 
still  preserved  by  the  Delaware  boys  in  their  games  when 
they  keep  the  score  by  notches  on  a  stick.  These  notches — 
not  the  sticks — are  called  to  this  day  olujn — an  interesting 
example  of  the  preservation  of  an  archaic  form  in  the  lan- 
guage of  children. 

The  name  Wdldm  Olum  is  therefore  a  highly  appropriate 
one  for  the  record,  and  may  be  translated  "Red  Score." 


162  THE    LENAPE    AND    THEIR   LEGENDS. 

The  MS.  of  the  Walam  Olum. 

The  MS.  from  which  I  have  printed  the  Walam  Olum  is  a 
small  quarto  of  forty  unnumbered  leaves,  in  the  handwriting 
of  Rafinesque.  It  is  in  two  parts  with  separate  titles.  The 
first  reads : — 

Wallamolum. 
First  Part  of  the  painted-engraved  ||  traditions  of  the  Linni  linapi,  &c.  ||  containing  ||  the 
3  original  traditional  poems.  ||  i.  on  the  Creation  and  Ontogony,  24  verses.  ||  2.  on  the 
Deluge,  &c.  16  v.  ||  3.  on  the  passage  to  America,  20  v.  ||  Signs  and  Verses,  60  ||  with  the 
original  glyphs  or  signs  ||  for  each  verse  of  the  poems  or  songs  ||  translated  word  for 
word  II  by  C.  S.  Rafinesque  ||  1833. 

The  title  of  the  second  part  is  : — 

Wallam-olum. 
First  and  Second  Parts  of  the  ||  Painted  and  engraved  traditions  ||  of  the  Linni  linapi. 

IL  Part. 

Historical  Chronicles  or  Annals  ||  in  two  Chronicles. 

I.  From  arrival  in  America  to  settlement  in  Ohio,  &c.  4  chapters  each  of  16  verses, 
each  of  4  words,  64  signs. 

2d.  From  Ohio  to  Atlantic  States  and  back  to  Missouri,  a  mere  succession  of  names 
in  3  chapters  of  20  verses — 60  signs. 

Translated  word  for  word  by  means  of  Zeisberger  and  Linapi  Dictionary.  With  ex- 
planations, &c. 

By  C.  S.  Rafinesque.     1833. 

When  Rafinesque  died,  his  MSS.  were  scattered  and  passed 
into  various  hands.  Prof.  Haldeman,  in  his  notice  above  re- 
ferred to  (p.  150),  stated  that  he  and  "  Mr.  Poulson  of  Phila- 
delphia "  had  a  large  part  of  them. 

This  particular  one,  and  also  others  descriptive  of  Rafin- 
esque's  arch^ological  explorations  in  the  southwest,  his  surveys 
of  the  earthworks  of  Kentucky  and  the  neighboring  states, 
and  the  draft  of  a  work  on  "  The  Ancient  Monuments  of 
North  and  South  America,"  came  into  the  possession  of  the 
Hon.  Brantz  Mayer,  of  Baltimore,  distinguished  as  an  able 


THE  MS.  OF  THE  WALUM  OLUM.       163 

public  man  and  writer  on  American  subjects,  from  whose 
family  I  obtained  them. 

He  loaned  them  all  to  Mr.  E.  G.  Squier,  who  made  exten- 
sive use  of  Rafinesque's  surveys,  in  the  "  Ancient  Monuments 
of  the  Mississippi  Valley,"  giving  due  credit. 

In  June,  1848,  Mr.  Squier  read  before  the  New  York  His- 
torical Society  a  paper  entitled,  "  Historical  and  Mytho- 
logical Traditions  of  the  Algonquins  ;  with  a  translation  of  the 
'  Walum-Olum,'  or  Bark  Record  of  the  Linni-Lenape."  This 
was  published  in  the  "American  Review,"  February,  1849, 
and  has  been  reprinted  by  Mr.  W.  W.  Beach,  in  his  "  Indian 
Miscellany"  (Albany,  1877),  and  in  the  fifteenth  edition  of 
Mr.  S.  G.  Drake's  "Aboriginal  Races  of  North  America." 

This  paper  gave  the  symbols,  original  text  and  Rafinesque's 
translation  of  the  first  two  songs,  and  a  free  translation  only, 
of  the  remainder.  The  text  was  carelessly  copied,  whole 
words  being  omitted,  and  no  attempt  was  made  to  examine 
the  accuracy  of  the  translation  ;  the  symbols  were  also  im- 
perfect, several  being  reversed.  Hence,  as  material  for  a 
critical  study  of  the  document,  Squier's  essay  is  of  little 
value. 

At  the  close  of  the  second  part  of  the  MS.  there  are  four 
pages,  closely  written,  with  the  title  : — 

"  Fragment  on   the  History   of  the   Linapis  since  abt  1600  when  the  IVallmnolum 
closes,    translated  from  the  Linapi  by  John  Burns." 

This  was  printed  by  Rafinesque  and  Squier,  but  as  it  has  no 
original  text,  as  nothing  is  known  of  "John  Burns,"  and  as 
the  document  itself,  even  if  reasonably  authentic,  has  no  his- 
toric value,  I  omit  it. 


164  THE    LENAPE    AND    THEIR   LEGENDS. 

General  Synopsis  of  the  Walam  Olujn. 

The  myths  embodied  in  the  earlier  portion  of  the  Walam 
Olum  are  perfectly  familiar  to  one  acquainted  with  Algonkin 
mythology.  They  are  not  of  foreign  origin,  but  are  wholly 
within  the  cycle  of  the  most  ancient  legends  of  that  stock. 
Although  they  are  not  found  elsewhere  in  the  precise  form 
here  presented,  all  the  figures  and  all  the  leading  incidents 
recur  in  the  native  tales  picked  up  by  the  Jesuit  missionaries 
in  the  seventeenth  century,  and  by  Schoolcraft,  McKinney, 
Tanner  and  others  in  later  days. 

In  an  earlier  chapter  I  have  collected  the  imperfect  frag- 
ments of  these  which  we  hear  of  among  the  Delawares,  and 
these  are  sufficient  to  show  that  they  had  substantially  the 
same  mythology  as  their  western  relatives. 

The  cosmogony  describes  the  formation  of  the  world  by 
the  Great  Manito,  and  its  subsequent  despoliation  by  the 
spirit  of  the  waters,  under  the  form  of  a  serpent.  The  happy 
days  are  depicted,  when  men  lived  without  wars  or  sickness, 
and  food  was  at  all  times  abundant.  Evil  beings,  of  mys- 
terious power,  introduced  cold  and  war  and  sickness  and 
premature  death.     Then  began  strife  and  long  wanderings. 

However  similar  this  general  outline  may  be  to  European 
and  Oriental  myths,  it  is  neither  derived  originally  from 
them,  nor  was  it  acquired  later  by  missionary  influence. 
This  similarity  is  due  wholly  to  the  identity  of  psychological 
action,  the  same  ideas  and  fancies  arising  from  similar  im- 
pressions in  New  as  well  as  Old  World  tribes.  No  sound 
ethnologist,  no  thorough  student  in  comparative  mythology, 
would  seek  to  maintain  a  genealogical  relation  of  cultures  on 


GENERAL  SYNOPSIS  OF  THE  WALAM  OLUM.   165 

the  strength  of  such  identities.  They  are  proofs  of  the 
oneness  of  the  human  mind,  and  nothing  more. 

As  to  the  historical  portion  of  the  document,  it  must  be 
judged  by  such  corroborative  evidence  as  we  can  glean  from 
other  sources.  I  have  quoted,  in  an  earlier  chapter,  sufficient 
testimony  to  show  that  the  Lenape  had  traditions  similar  to 
these,  extending  back  for  centuries,  or  at  least  believed  by 
their  narrators  to  reach  that  far.  What  trust  can  be  reposed 
in  them  is  for  the  archaeologist  to  judge. 

Authentic  history  tells  us  nothing  about  the  migrations  of 
the  Lenape  before  we  find  them  in  the  valley  of  the  Delaware. 
There  is  no  positive  evidence  that  they  arrived  there  from 
the  west;  still  less  concerning  their  earlier  wanderings. 

Were  I  to  reconstruct  their  ancient  history  from  the  Walam 
Olum,  as  I  understand  it,  the  result  would  read  as  follows: — 

At  some  remote  period  their  ancestors  dwelt  far  to  the 
northeast,  on  tide-water,  probably  at  Labrador  (Compare 
ante,  p.  145).  They  journeyed  south  and  west,  till  they 
reached  a  broad  water,  full  of  islands  and  abounding  in  fish, 
perhaps  the  St.  Lawrence  about  the  Thousand  Isles.  They 
crossed  and  dwelt  for  some  generations  in  the  pine  and 
hemlock  regions  of  New  York,  fighting  more  or  less  with  the 
Snake  people,  and  the  Talega,  agricultural  nations,  living  in 
stationary  villages  to  the  southeast  of  them,  in  the  area  of 
Ohio  and  Indiana.  They  drove  out  the  former,  but  the  latter 
remained  on  the  upper  Ohio  and  its  branches.  The  Lenape, 
now  settled  on  the  streams  in  Indiana,  wished  to  remove  to 
the  East  to  join  the  Mohegans  and  other  of  their  kin  who  had 
moved  there  directly  from  northern  New  York.  They,  there- 
fore, united  with  the  Hurons  (Talamatans)  to  drive  out  the 


166  THE    LENAPE   AND    THEIR    LEGENDS. 

Talega  (Tsalaki,  Cherokees)  from  the  upper  Ohio.  This  they 
only  succeeded  in  accomplishing  finally  in  the  historic  period 
(see  ante  p.  17).  But  they  did  clear  the  road  and  reached 
the  Delaware  valley,  though  neither  forgetting  nor  giving  up 
their  claims  to  their  western  territories  (see  ante  p.  144). 

In  the  sixteenth  century  the  Iroquois  tribes  seized  and  oc- 
cupied the  whole  of  the  Susquehanna  valley,  thus  cutting  off 
the  eastern  from  the  western  Algonkins,  and  ended  by  driving 
many  of  the  Lenape  from  the  west  to  the  east  bank  of  the 
Delaware  (ante  p.  ;^8). 

Synopsis  of  the  separate  parts. 
I. 

The  formation  of  the  universe  by  the  Great  Manito  is  de- 
scribed. In  the  primal  fog  and  watery  waste  he  formed  land 
and  sky,  and  the  heavens  cleared.  He  then  created  men  and 
animals.  These  lived  in  peace  and  joy  until  a  certain  evil 
manito  came,  and  sowed  discord  and  misery. 

This  canto  is  a  version  of  the  Delaware  tradition  mentioned 
in  the  Heckewelder  MSS.  which  I  have  given  previously,  p. 
135.  The  notion  of  the  earth  rising  from  the  prim.al  waters 
is  strictly  a  part  of  the  earliest  Algonkin  mythology,  as  I  have 
amply  shown  in  previous  discussions  of  the  subject.  See  my 
Myths  of  the  New  World,  p.  213,  and  American  Hero  Myths, 
Chap.  II. 

II. 

The  Evil  Manito,  who  now  appears  under  the  guise  of  a 
gigantic  serpent,  determines  to  destroy  the  human  race,  and 
for  that  purpose  brings  upon  them  a  flood  of  water.  Many 
perish,  but  a  certain  number  escape  to  the  turtle,  that  is,  to 
solid  land,  and  are  there  protected  by  Nanabush  (Manibozho 


SYNOPSIS    OF    THE    SEPARATE    PARTS.  167 

or  Michabo).    They  pray  to  him  for  assistance,  and  he  caused 
the  water  to  disappear,  and  the  great  serpent  to  depart. 

This  canto  is  a  brief  reference  to  the  conflict  between  the 
Algonkin  hero  god  and  the  serpent  of  the  waters,  originally, 
doubtless,  a  meteorological  myth.  It  is  an  ancient  and 
authentic  aboriginal  legend,  shared  both  by  Iroquois  and 
Algonkins,  under  slightly  different  forms.  In  one  aspect,  it 
is  the  Flood  or  Deluge  Myth.  For  the  general  form  of  this 
myth,  see  my  Myths  of  the  New  World,  pp.  119,  143,  182, 
and  American  Hero  Myths,  p.  50,  and  authorities  there 
quoted;  also,  E.  G.  Squier,  "  Manabozho  and  the  Great 
Serpent;  an  Algonquin  Tradition,"  in  \hQ  American  Review, 
Vol.  II,  Oct.,  1848. 

III. 

The  waters  having  disappeared,  the  home  of  the  tribe  is 
described  as  in  a  cold  northern  clime.  This  they  concluded 
to  leave  in  search  of  warmer  lands.  Having  divided  their 
people  into  a  warrior  and  a  peaceful  class,  they  journeyed 
southward,  toward  what  is  called  the  "Snake  land."  They 
approached  this  land  in  winter,  over  a  frozen  river.  Their 
number  was  large,  but  all  had  not  joined  in  the  expedition 
with  equal  willingness,  their  members  at  the  west  preferring 
their  ancient  seats  in  the  north  to  the  uncertainty  of  southern 
conquests.  They,  however,  finally  united  with  the  other 
bands,  and  they  all  moved  south  to  the  land  of  spruce  pines. 

IV. 

The  first  sixteen  verses  record  the  gradual  conquest  of 
most  of  the  Snake  land.  It  seems  to  have  required  the  suc- 
cessive efforts  of  six  or  seven  head  chiefs,  one  after  another, 


168  THE    LENAPE    AND    THEIR    LEGENDS. 

to  bring  this  about,  probably  but  a  small  portion  at  a  time 
yielding  to  the  attacks  of  these  enemies.  Its  position  is 
described  as  being  to  the  southwest,  and  in  the  interior  of 
the  country.     Here  they  first  learned  to  cultivate  maize. 

The  remainder  of  the  canto  is  taken  up  with  a  long  list  of 
chiefs,  and  with  the  removal  of  the  tribe,  in  separate  bands 
and  at  different  times,  to  the  east.  In  this  journey  from  the 
Snake  land  to  the  east,  they  encountered  and  had  long  wars 
with  the  Talega.  These  lived  in  strong  towns,  but  by  the 
aid  of  the  Hurons  (Talamatans),  they  overcame  them  and 
drove  them  to  the  south. 

V. 

Having  conquered  the  Talegas,  the  Lenape  possessed  their 
land  and  that  of  the  Snake  people,  and  for  a  certain  time 
enjoyed  peace  and  abundance.  Then  occurred  a  division  of 
their  people,  some,  as  Nanticokes  and  Shawnees,  going  to 
the  south,  others  to  the  west,  and  later,  the  majority  toward 
the  east,  arriving  finally  at  the  Salt  sea,  the  Atlantic  ocean. 
Thence  a  portion  turned  north  and  east,  and  encountered 
the  Iroquois.  Still  later,  the  three  sub-tribes  of  the  Lenape 
settled  themselves  definitely  along  the  Delaware  river,  and 
received  the  geographical  names  by  which  they  were  known, 
as  Minsi,  Unami  and  Unalachtgo  (see  ante,  p.  36).  They 
were  often  at  war  with  the  Iroquois,  generally  successfully. 
Rumors  of  the  whites  had  reached  them,  and  finally  these 
strangers  approached  the  river,  both  from  the  north  (New 
York  bay)  and  the  south.     Here  the  song  closes. 


THE  WALAM  OLUM, 


RED  SCORE, 


LENAPE 


170     THE  LENAPE  AND  THEIR  LEGENDS. 

I. 


I.  Sayewi  talli  wemiguma  wok- 
getaki, 


2.  Hackung  kwelik  owanaku 
wak  yutali  Kitanitowit- 
essop. 


3.  Sayewis  hallemiwis  nolemiwi 
elemamik  Kitanitowit-es- 
sop. 


4.  Sohalawak     kwelik      hakik 
owak^  awasagamak. 


O^: 


5.  Sohalawak  gishuk  nipahum 
alankwak. 


6.  Wemi-sohalawakyulikyuch- 


aan. 


7.  Wich-owagan  kshakan  mo- 
shakwaf  kwelik  kshipe- 
helep. 


8,  Opeleken    mani-menak    del- 
sin-epit. 


1  Read,  woak. 


2  Var.  moshakguat. 


THE    WALAM    OLUM.  171 

I. 
I.  At  first,  in  that  place,  at  all  times,  above  the  earth, 


2.  On  the  earth,  [was]  an  extended  fog,  and  there  the 
great  Manito  was. 


3.  At  first,  forever,  lost  in  space,  everywhere,  the  great 
Manito  was. 


4.  He  made  the  extended  land  and  the  sky. 


5.  He  made  the  sun,  the  moon,  the  stars. 


6.  He  made  them  all  to  move  evenly. 


7.  Then  the  wind  blew  violently,  and  it  cleared,  and  the 
water  flowed  off  far  and  strong. 


8.  And  groups  of  islands  grew  newly,  and  there   re- 
mained. 


172  THE    LENAPE    AND    THEIR    LEGENDS. 


9.  Lappinup  Kitanitowit  manito 
manitoak. 


10.  Owiniwak        angelatawiwak 
chichankwak  wemiwak. 


II.  Wtenk  manito  jinwis  lenno- 
wak  mukom. 


12.  Milap    netami    gaho    owini 
gaho. 


:^ 


^ 


•SIS 


^ 


13.  Namesik  milap,  tulpewik  mi- 
lap,  awesik  milap,  cholen- 
sak  milap. 


14.  Makimani    shak   sohalawak 
makowini  nakowak  aman- 


gamek. 


THE    WALAM    OLUM.  173 

9.  Anew  spoke  the  great  Manito,  a  manito  to  manitos, 

10.  To  beings,  mortals,  souls  and  all, 


II.  And  ever  after  he  was  a  manito  to  men,  and  their 
grandfather. 


12.  He  gave  the  first  mother,  the  mother  of  beings. 


13.  He  gave  the  fish,  he  gave  the  turtles,  he  gave  the 
beasts,  he  gave  the  birds. 


14.  But  an  evil  Manito  made  evil  beings  only,  monsters, 


174  THE    LENAPE   AND   THEIR    LEGENDS. 


15.  Sohalawak  uchewak,  sohala- 
wak  pungusak. 


r\ 


o        o 

A 

o       o 
— ^37 — 


16.  Nitisak  wemi  owini  w'delsi- 
newuap. 


'h^^ 


17.  Kiwis,   wunand    wishimani- 
^  toak  essopak. 


18.  Nijini  netami  lennowak,  ni- 
goha  netami  okwewi,  nan- 
tinewak. 


19.  Gattamin  netami  mitzi  nijini 
nantine. 


u 


20.  Wemi  wingi-namenep,  wemi 
ksin-elendamep,  wemi  wul- 
latemanuwi. 


'      1~^   —  21.  Shukandeli-kimimekenikink 

J^^^^'^^'-^  wakon  powako  init'ako. 


THE    WALAM    OLUM.  175 


15.  He  made  the  flies,  he  made  the  gnats. 


16.  All  beings  were  then  friendly. 


17.  Truly  the  manitos  were  active  and  kindly 


18.  To  those  very  first  men,  and  to  those  first  mothers; 
fetched  them  wives, 


19.  And  fetched  them  food,  when  first  they  desired  it. 


20.  All    had   cheerful    knowledge,   all   had    leisure,   all 
thought  in  gladness. 


21.  But  very  secretly  an  evil  being,  a  mighty  magician, 
came  on  earth, 


176 


THE    LENAPE    AND    THEIR    LEGENDS. 


O*  A 


J^^^A_< 


W 


0^=°""^— 


^. 


22.  Mattalogas  pallalogas  mak- 
taton  owagan  payat-chik 
yutali. 


23.  Maktapan     payat,    wihillan 

payat,  mboagan  payat. 

24.  Won  wemi  wiwunch  kamik 

atak    kitahikan    netamaki 
epit. 


II. 

I.  Wulamo  maskanako  anup 
lennowak  makowini  esso- 
pak. 


2.  Maskanako  shingalusit  nijini 
essopak  shawelendamep 
eken  shingalan. 


3.  Nishawi  palHton,  nishawi 
machiton,  nishawi  matta 
lungundowin. 


4.  Mattapewi   wiki    nihanlowit 
mekwazoan. 


THE    WALAM    OLUM.  177 

22.  And  with  him  brought  badness,  quarreling,  unhap- 

piness, 

23.  Brought   bad    weather,   brought    sickness,   brought 

death. 

24.  All  this  took  place  of  old  on  the  earth,  beyond  the 

great  tide-water,  at  the  first. 


11. 


I .  Long  ago  there  was  a  mighty  snake  and  beings  evil 
to  men. 


2.  This  mighty  snake  hated  those  who  were  there  (and) 
greatly  disquieted  those  whom  he  hated. 


3.  They  both  did  harm,  they  both  injured  each  other, 
both  were  not  in  peace. 


4.  Driven  from  their  homes  they  fought  with  this  mur- 
derer. 


178  THE    LENAPE   AND   THEIR    LEGENDS. 


5.  Maskanako  gishi  penauwe- 
lendamep  lennowak  owini 
palliton. 


6.  Nakowa  petonep,  amangam 
petonep,  akopehella  peto- 
nep. 


7.  Pehella  pehella,  pohoka  po- 
hoka,  eshohok  eshohok, 
palliton  palliton. 


8,  Tulapit  menapit  Nanaboush 
maskaboush  owinimokom 
linowimokom. 


9.  Gishikin-pommixin    tulagis- 
hatten-lohxin. 


10.  Owini  linowi  wemoltin, 
Pehella  gahani  pommixin, 
Nahiwi  tatalli  tulapin. 


THE   WALAM    OLUM.  179 


5.  The  mighty  snake  firmly  resolved  to  harm  the  men. 


6.  He  brought  three  persons,  he  brought  a  monster,  he 
brought  a  rushine  water. 


7.  Between  the  hills  the  water  rushed  and  rushed,  dash- 
ing through  and  through,  destroying  much. 


8.  Nanabush,  the  Strong  White  One,  grandfather  of 
beings,  grandfather  of  men,  was  on  the  Turtle 
Island. 


9.  There  he  was  walking  and  creating,  as  he  passed  by 
and  created  the  turtle. 


10.  Beings  and  men  all  go  forth,  they  walk  in  the  floods 
and  shallow  waters,  down  stream  thither  to  the 
Turtle  Island. 


180  THE    LENAPE   AND   THEIR   LEGENDS. 

(:-vl    SIltttn>,         ^^*  Amanganek     makdopannek 
-jI — _■■    iTT""^^  alendvuwek  metzipannek. 


12.  Manito-dasin    mokol-wiche- 
map, 
Palpal  payat  payat  wemiche- 
map. 


13.  Nanaboush   Nanaboush  we- 

mimokom, 
Winimokom  linnimokom  tu- 
lamokom. 

14.  Linapi-ma  tulapi-ma  tulape- 

wi  tapitawi. 


15.  Wishanem  tulpewi  pataman 
tulpewi  poniton  wuliton. 


16.  Kshipehelen  penkwihilen, 
Kwamipokho  sitwalikho, 
Maskan  wagan   palliwi  pal- 
liwi. 


n 


QL 


<vr^ 


^.^ 


X 


III. 

1.  Pehella  wtenk  lennapewi  tu- 

lapewini  psakwiken  woli- 
wikgun  wittank  talli. 

2.  Topan-akpinep,  wineu-akpi- 

nep,  kshakan-akpinep,  thu- 
pin  akpinep. 


THE    WALAM    OLUM.  181 

II.  There  were  many  monster  fishes,  which  ate  some  of 
them. 


12.  The  Manito  daughter,  coming,  helped  with  her  canoe, 
helped  all,  as  they  came  and  came. 


13.  [And  also]  Nanabush,  Nanabush,  the  grandfather  of 

all,  the  grandfather  of  beings,  the  grandfather  of 
men,  the  grandfather  of  the  turtle. 

14.  The  men  then  were  together  on  the  turtle,  like  to 

turtles. 


15.  Frightened  on  the  turtle,  they  prayed  on  the  turtle 
that  what  was  spoiled  should  be  restored. 


16.  The  water  ran  off,  the  earth  dried,  the  lakes  were  at 
rest,  all  was  silent,  and  the  mighty  snake  departed. 


III. 

1.  After  the  rushing  waters  (had  subsided)  the  Lenape 

of  the  turtle  were  close  together,  in  hollow  houses, 
living  together  there. 

2.  It  freezes  where  they  abode,  it  snows  where  they 

abode,  it  storms  where  they  abode,  it  is  cold  where 
they  abode. 


182 


THE    LENAPE   AND   THEIR    LEGENDS. 


^=b 


3.  Lowankwamink  wulaton 
wtakan  tihill  kelik  me- 
shautang  sili  ewak. 


4.  Chintanes-sin  powalessin 
peyachik  wikhichik  pok- 
wihil. 


5.  Eluwi-chitanesit  eluwi  takau- 
wesit,  elowi  chiksit,  elowi- 
chik  delsinewo. 


6.  Lowaniwi,  wapaniwi,  shawa- 
niwi,  wunkeniwi,  elowichik 
apakachik. 


7.  Lumowaki,  lowanaki  tulpe- 
naki  elowaki  tulapiwi  lina- 
piwi. 


8.  Wemiako  yagawan  tendki 
lakkawelendam  nakopowa 
wemi  owenluen  atam. 


9.  Akhokink  wapaneu  wemoltin 
palliaal  kitelendam  apte- 
lendam. 


THE    WALAM    OLUM.  183 

3.  At  this  northern  place  they  speak  favorably  of  mild, 
cool  (lands),  with  many  deer  and  buffaloes. 


4.  As  they  journeyed,  some  being  strong,  some  rich, 
they  separated  into  house-builders  and  hunters; 


5.  The  strongest,  the  most  united,  the  purest,  were  the 
hunters. 


6.  The  hunters  showed  themselves  at  the  north,  at  the 
east,  at  the  south,  at  the  west. 


7.  In  that  ancient  country,  in  that  northern  country,  in 
that  turtle  country,  the  best  of  the  Lenape  were 
the  Turtle  men. 


8.  All  the  cabin  fires  of  that  land  were  disquieted,  and 
all  said  to  their  priest,  "  Let  us  go." 


9.  To  the  Snake  land  to  the  east  they  went  forth,  going 
away,  earnestly  grieving. 


184  THE    LENAPE   AND   THEIR   LEGENDS. 

-^.       10.  Pechimuin  shakowen^  nungi- 
YJ-fx"^  hillan  lusasaki  pikihil  pok- 

j — ^- '  wihil  pkomenpti 


II.  Nihillapewin      komelendam 
M     W      C/  lowaniwi  wemiten  chihillen 

\        \      'V  winiakpn 


-^  12.  Namesuagipek    pokhapock- 

hapek  guneunga  wapla- 
newa  ouken  waptumewi 
ouken. 

1 3.  Amokolon  nallahemen  agun- 
ouken  pawasinep  wapasi- 
nep  akomenep.'^ 

//-^J^l)    (P-  14.  Wihlamokkicholenluchundi, 

Wematam  akomen  luchundi. 


V  >^^^-==ccII7t^        15.  Witehen  wemiluen  wemaken 
ti^______P~  nihillen. 


^  16.  Nguttichin  lowaniwi, 
Y     yi^        ^_  Nguttichin  wapaniwi, 
p*^-^  \ — r'     .^^^^           Agamunk  topanpek 
^                      Wulliton  epannek. 

Arf     ,5r5  I/'  Wulelemil  w'shakuppek, 
[1::nJ_[  oJjT  ^  Wemopannek  hakhsinipek, 

^""--^ — ^"  Kitahikan  pokhakhopek. 

1  Var.  showoken.  1  Var.  itienakmep. 


THE   WALAM    OLUM.  185 

lO.  Split  asunder,  weak,  trembling,  their  land  burned, 
they  went,  torn  and  broken,  to  the  Snake  Island. 


II.  Those  from  the  north  being  free,  without  care,  went 
forth  from  the  land  of  snow,  in  different  directions. 


1 2.  The  fathers  of  the  Bald  Eagle  and  the  White  Wolf 

remain  along  the  sea,  rich  in  fish  and  muscles. 

13.  Floating  lip  the  streams  in  their  canoes,  our  fathers 

were  rich,  they  were  in  the  light,  when  they  were 
at  those  islands. 


14.  Head  Beaver  and  Big  Bird  said, 

"  Let  us  go  to  Snake  Island,"  they  said. 


15.  All  say  they  will  go  along  to  destroy  all  the  land. 


16.  Those  of  the  north  agreed. 
Those  of  the  east  agreed. 
Over  the  water,  the  frozen  sea. 
They  went  to  enjoy  it. 

17.  On  the  wonderful,  slippery  water, 
On  the  stone-hard  water  all  went. 

On  the  great  Tidal  Sea,  the  muscle-bearing  sea. 


M 


186 


THE   LENAPE   AND   THEIR   LEGENDS. 


PNJI^I^^ 


1 8.  Tellenchen  kittapakki  nillawi, 
Wemoltin  gutikuni  nillawi, 
Akomen  wapanawaki  nillawi, 
Ponskan,   ponskan,    wemiwi 
olini. 


19.  Lowanapi,  wapanapi,  shawa- 

napi, 
Lanewapi,  tamakwapi,  tume- 

wapi, 
Elowapi,  powatapi,  wilawapi, 
Okwisapi,  danisapi,  allumapi. 


X  A 


20.  Wemipayat  guneunga  shina- 

king, 
Wunkenapi        chanelendam 

payaking, 
Allowelendam  kowiyey  tul- 

paking. 


IV. 


A 


^ 


A. 


I.  Wulamo   linapioken  manup 
shinaking. 


2.  Wapallanewa      sittamaganat 
yukepechi  wemima, 


3.  Akhomenis    michihaki   wel- 
laki  kundokanup. 


THE    WALAM    OLUM.  187 

1 8.  Ten  thousand  at  night, 
All  in  one  night, 

To  the  Snake  Island,  to  the  east,  at  night, 
They  walk  and  walk,  all  of  them. 

19.  The  men  from  the  north,  the  east,  the  south, 
The  Eagle  clan,  the  Beaver  clan,  the  Wolf  clan. 
The  best  men,  the  rich  m.en,  the  head  men, 

Those  with  wives,  those  with  daughters,  those  with 
dogs. 


20.  They  all  come,  they  tarry  at  the  land  of  the  spruce 
pines; 
Those  from  the  west  come  with  hesitation. 
Esteeming  highly  their  old  home  at  the  Turtle  land. 


IV. 


I.  Long  ago  the  fathers  of  the  Lenape  were  at  the  land 
of  spruce  pines. 


2,  Hitherto    the  Bald  Eagle  band  had  been  the  pipe 
bearer. 


3.  While  they  were  searching  for  the  Snake  Island,  that 
great  and  fine  land. 


188  THE    LENAPE   AND   THEIR    LEGENDS. 


4.  Angomelchik   elowichik    el- 
musichik  menalting. 


5.  Wemilo  kolawil  sakima  lis- 
silma. 


6.  Akhopayat  kihillalend  akho- 
pokho  askiwaal. 


7.  Showihilla  akhowemi  gand- 
haton  mashkipokhing. 


# 


8,  Wtenkolawil  shinaking  saki- 
manep  wapagokhos. 


9.  Wtenk    nekama    sakimanep 
janotowi  enolowin. 


10.  Wtenk    nekama    sakimanep 
chilili  shawaniluen. 


THE    WALUM    OLUM.  189 


4.  They  having  died,  the  hunters,  about  to  depart,  met 
together. 


5.  All  say  to  Beautiful  Head,  "Be  thou  chief." 


6.  "  Coming  to  the  Snakes,  slaughter  at  that  Snake  hill, 

that  they  leave  it," 

7.  All  of  the  Snake  tribe  were  weak,  and  hid  them- 

selves in  the  Swampy  Vales. 


8.  After  Beautiful  Head,  White  Owl  was  chief  at  Spruce 
Pine  land. 


9.  After  him,  Keeping-Guard  was  chief  of  that  people. 


10.  After  him.  Snow  Bird  was   chief;  he  spoke  of  the 
south, 


190  THE   LENAPE   AND    THEIR    LEGENDS. 


II,  Wokenapi   nitaton  wullaton 
apakchikton. 


r 


12.  Shawaniwaen  chilili,  wapani- 
waen  tamakwi. 


13.  Akolaki    shawanaki,  kitshi- 
naki  shabiyaki. 


14.  Wapanaki   namesaki,  pema- 
paki  sisilaki. 


/ 


1 5 ,  Wtenk  chilili  sakimanep  aya- 
mek  weminilluk. 


16.  Chikonapi   akhonapi  maka- 
tapi  assinapi. 


17.  Wtenk  ayamek  tellen  saki- 
mak  machi  tonanup  shawa- 
pama. 


THE   WALAM    OLUM.  191 


II.  That   our   fathers   should   possess    it   by  scattering 
abroad. 


12.  Snow  Bird  went  south,  White  Beaver  went  east. 


13.  The  Snake  land  was  at  the  south,  the  great  Spruce 

Pine  land  was  toward  the  shore ; 

14.  To  the  east  was  the  Fish  land,  toward  the  lakes  was 

the  buffalo  land. 


15,  After  Snow  Bird,  the  Seizer  was  chief,  and  all  were 
killed, 


16.  The  robbers,  the  snakes,  the  evil  men,  the  stone  men. 


17.  After  the  Seizer  there  were  ten  chiefs,  and  there  was 
much  warfare  south  and  east. 


192  THE    LENAPE    AND   THEIR    LEGENDS.^ 


x^^ 


1 8.  Wtenk  nellamawa  sakimanep 
langundowi  akolaking. 


19.  Wtenk    nekama   sakimanep 
tasukamend  shakagapipi. 


f 


20.  Wtenk   nekama    sakimanep 
pemaholend  wulitowin. 


e^l^ 


21.  Sagimawtenk  matemik,  sagi- 
mawtenk  pilsohalin. 


22.  Sagimawtenk  gunokeni, sagi- 
mawtenk mangipitak. 


Jl 


23.  Sagimawtenk  olumapi,  lek- 
sahowen  sohalawak. 


V 


24,  Sagimawtenk  taguachi  sha- 
waniwaen  minihaking. 


25.  Sakimawtenk  huminiend  mi- 
nigeman  sohalgol. 


THE    WALAM    OLUM.  193 

1 8.  After  them,  the  Peaceable  was  chief  at  Snake  land. 


19.  After  him,  Not-Black  was  chief,  who  was  a  straight 
man. 


20.  After  him,  Much-Loved  was  chief,  a  good  man. 


21.  After  him,  No-Blood  was  chief,  who  walked  in  clean- 
liness. 


22.  After  him,  Snow-Father  was    chief,  he  of  the  big 
teeth. 


23.  After  him,  Tally-Maker  was  chief,  who  made  records. 


24.  After  him,  Shiverer-with-Cold  was  chief,  who  went 
south  to  the  corn  land. 


25.  After  him,   Corn-Breaker  was    chief,  who  brought 
about  the  planting  of  corn. 


194 


THE    LENAPE    AND    THEIR   LEGENDS. 


zzJz 


26.  Sakimawtenk  alkosohit  saki- 
machik  apendawi. 


A  i/C  27.  Sawkimawtenk  shiwapi,  saki- 

1  I  n   1 1        ■  '■'^  matenk  penkwonwi. 


3- 


6 


28.  Attasokelaii  attaminin  wapa- 
niwaen  italissipek. 


£& 


29.  Oligonunk   sisilaking    nalli- 
metzin  kolakwaming. 


^  i 


30.  Wtenk  penkwonwi  wekwo- 
chella,  wtenk  nekama  chin- 
ofalsuwi. 


31.  Wtenk  nekama  kwitikwond, 
slangelendam  attagatta, 


32.  Wundanuksin   wapanickam^ 
allendyachick  kimimikwi. 


33.  Gunehunga  wetatamowi  wa- 
kaholend  sakimalanop. 


^  Var.  zvapanahan. 


THE    WALAM    OLUM.  195 


26.  After  him,  the  Strong-Man  was  chief,  who  was  use- 
ful to  the  chieftains. 


27.  After  him,  the  Salt-Man  was  chief;   after  him  the 

Little-One  was  chief 

28.  There  was  no  rain,  and  no  corn,  so  they  moved  fur- 

ther seaward. 

29.  At  the  place  of  caves,  in  the  buffalo   land,  they  at 

last  had  food,  on  a  pleasant  plain. 


30.  After  the  Little-One  (came)  the  Fatigued ;  after  him, 
the  Stiff-One. 


3 1 .  After  him,  the  Reprover ;  disliking  him,  and  unwil- 
ling (to  remain). 


32.  Being  angry,  some  went  off  secretly,  moving  east. 


33.  The  wise  ones  who  remained  made  the  Loving-One 
chief 


196  THE    LENAPE    AND    THEIR    LEGENDS. 


34.  Wisawana  lappi  wittank  mi- 
chi  mini  madawasim. 


35.  Weminitis tamenend sakima- 
nep  nekohatami. 


36.  Eluwiwulit  matemenend  we- 
mi  linapi  nitis  payat. 


37.  Wtenk  wulitma  maskansisil 
y  sakimanep  w'tamaganat. 


38.  Machigokloos       sakimanep, 
wapkicholen  sakimanep. 


39.  Wingenund   sakimanep   po- 
watanep  gentikalanep. 


40,  Lapawin  sakimanep,  wallama 
sakimanep. 


^■^x' 


V  • 


1:^  V 


41.  Waptipatit  sakimanep,  lappi 
mahuk  lowashawa. 


THE    WALAM    OLUM.  197 

34.  They  settled   again  on  the  Yellow  river,  and   had 
much  corn  on  stoneless  soil. 


35.  All  being  friendly,  the  Affable  was  chief,  the  first  of 
that  name. 


36.  He  was  very  good,  this  Affable,  and  came  as  a  friend 
to  all  the  Lenape. 


37.  After  this  good  one,  Strong-Buffalo  was  chief  and 
pipe-bearer. 


38.  Big-Owl  was  chief;  White-Bird  was  chief. 


39.  The  Willing-One  was  chief  and  priest ;  he  made  fes- 
tivals. 


40.  Rich-Again  was  chief;  the  Painted-One  was  chief 


41.  White-Fowl  was  chief;  again  there  was  war,  north 
and  south. 


198  THE    LENAPE    AND    THEIR    LEGENDS. 


42.  Wewoattan  menatting  tuma- 
j4)  okan  sakimanep. 


^Ji  /  /\ 


^■ 


43.  NitatonepwemipalHtonmas- 
kansini  nihillanep. 


(q)'  J^  44-  Messissuwi  sakimanep  ako 

— 4-:='Q —  wini  oallitoneo. 


wini  pallitonep. 


45,  Chitanwulit  sakimanep  lowa- 
nuski  pallitonep. 


Q  46.  Alokuwi  sakimanep  towakon 

"D  ><n  pallitonep. 


47.  Opekasit  sakimanep   sakhe- 
lendam  pallitonepit. 


/yy/7^    J)^-"-^         4^'  Wapagishik    yuknohokluen 
jnonon o_A  makeluhuk  wapaneken. 


6 


6' 
[\  0  )Lzi2i-  49-  Tsehepieken  nemassipi^  no- 

^vC  landowak  gunehunga. 


^  Var.  mixtisipi. 


THE   WALAM    OLUM.  199 


42.  The  Wolf-wise-in-Counsel  was  chief. 


43.  He  knew  how  to  make  war  on  all ;  he  slew  Strong- 
Stone. 


44,  The  Always-Ready-One  was  chief;  he  fought  against 
the  Snakes. 


45.  The  Strong-Good-One  was  chief;  he  fought  against 
the  northerners. 


46.  The  Lean-One  was   chief;    he   fought   against  the 

Tawa  people. 

47.  The  Opossum-Like  was  chief;  he  fought  in  sadness, 

48.  And  said,  "  They  are  many ;  let  us  go  together  to 

the  east,  to  the  sunrise." 


49.  They  separated  at  Fish  river ;  the  lazy  ones  remained 
there. 


200  THE    LENAPE    AND    THEIR    LEGENDS. 


^^-zS 


Dr- 


1^ 


,x 


50.  Yagawanend  sakimaiiep  tal- 
ligewi  wapawullaton. 


^  51.  Chitanitis  sakimanep  wapa- 

^ — Y  waki  gotatamen. 


52.  Wapallendi  pomisinep  tale- 
gawil  allendhilla. 


53.  Mayoksuwi  wemilowi  palH- 
ton  palHton. 


54.  Talamatan  nitilowan  payat- 
chik  wemiten. 


JA"         ^-y-  55.  Kinehepend    sakimanep   ta- 
\  r'^v^  J  maganat  sipakgamen. 

j^    j2l7~  5 6-  Wulatonwi    makelima  palli- 
—'^^Sf^^  hilla  taleg-awik. 


57.  Pimokhasuwi         sakimanep 
wsamimaskan  talesrawik. 


O     r9  58.  Tenchekentit  sakimanep  we- 

'  milat  makelinik. 


THE    WALAM    OLUM.  201 

50.  Cabin-Man  was  chief;  the  Talligewi  possessed  the 

east. 

5 1.  Strong-Friend  was  chief;  he  desired  the  eastern  land. 


52.  Some  passed  on  east;  the  Talega  ruler  killed  some 
of  them. 


53.  All  say,  in  unison,  "War,  war." 


54.  The  Talamatan,  friends  from  the  north,  come,  and 
all  go  together. 


55.  The  Sharp-One  was  chief;  he  was  the  pipe-bearer 

beyond  the  river. 

56.  They  rejoiced  greatly  that  they  should  fight  and  slay 

the  Talega  towns. 


57.  The  Stirrer  was  chief;  the  Talega  towns  were  too 
strong. 


58.  The  Fire-Builder  was  chief;  they  all  gave  to  him 
many  towns. 


202  THE    LENAPE    AND    THEIR    LEGENDS. 


^_^  59.  Pagan     chihilla     sakimanep 

^^"^  shawanewak  wemi  talega. 


T 


/T 


60.  Hattan  wulaton  sakimanep, 
wingelendam  wemi  lenno- 


A     7)     K  61.  Shawanipekis    gunehungind 

}A^-^-'^}Ti  lowanipekis  talamatanitis. 


62.  Attabchinitis      gishelendam 
gunitakan  sakimanep. 


63.  Linniwulamen       sakimanep 

pallitonep  talamatan. 

64.  Shakagapewi  sakimanep  nun- 

giwi  talamatan. 


V. 


%£ 


T@3- 


1.  Wemilangundo  wulamo  talli 
talegaking. 

2.  Tamaganend  sakimanep  wa- 
palaneng. 

/^M/V/7^  3.  Wapushuwi  sakimanep  kelit- 

L  ;///////  geman. 


THE    WALAM    OLUM.  203 


59.  The  Breaker-in-Pieces  was  chief;  all  the  Talega  go 
south. 


60.  He-has-Pleasure  was  chief;  all  the  people  rejoice. 


61.  They  stay  south  of  the  lakes ;  the  Talamatan  friends 
north  of  the  lakes. 


62.  When  Long-and-Mild  was  chief,  those  who  were  not 
his  friends  conspired. 


63.  Truthful-Man  was  chief;  the  Talamatans  made  war. 

64.  Just-and-True  was  chief;  the  Talamatans  trembled. 

V. 

1.  All  were  peaceful,  long  ago,  there  at  the  Talega  land. 

2.  The  Pipe-Bearer  was  chief  at  the  White  river. 

3.  White-Lynx  was  chief;  much  corn  was  planted. 


204  THE    LENAPE   AND   THEIR   LEGENDS. 


^ 


66666A 


4.  Wulitshinik  sakimanep  mak- 
dopannik. 


5.  Lekhihitin    sakimanep   wal- 
lamolumin. 


6.  Kolachuisen  sakimanep  ma- 
keliminp'. 


n  nn 


7.  Pematalli  sakimanep  make- 
linik. 


8.  Pepomahenem       sakimanep 
makelaning. 


9.  Tankawon  sakimanep  make- 
leyachik, 

10.  Nentegowi  shawanowi  sha- 
wanaking. 


II.  Kichitamak   sakimanep  wa- 
pahoning. 


a 


12.  Onowutok  awolagan  wunke- 
nahep. 


w^. 


13.  Wunpakitonis  wunshawono- 
nis  wunkiwikwotank. 


THE    WALAM    OLUM.  205 

4.  Good-and-Strong  was  chief;  the  people  were  many. 

5.  The  Recorder  was  chief;  he  painted  the  records, 

6.  Pretty-Blue-Bird  was  chief;  there  was  much  fruit. 

7.  Al ways-There  was  chief;  the  towns  were  many. 


8.  Paddler-up-Stream  was  chief;  he  was  much  on  the 
rivers. 


9.  Little-Cloud  was  chief;  many  departed, 

10.  The   Nanticokes  and   the   Shawn ees    going   to   the 
south. 


II.  Big-Beaver  was  chief,  at  the  White  Salt  Lick. 


12.  The  Seer,  the  praised  one,  went  to  the  west. 


13.  He  went  to  the  west,  to  the  southwest,  to  the  western 
villages. 


206  THE   LENAPE   AND   THEIR   LEGENDS. 


r  14.  Pawanami    sakimanep    tale- 

-^  ganah. 


X    X 


n"  15.  Lokwelend  sakimanep  mak- 

/  \  nplliton 


palliton 


■s^^S^    \/  16.  Lappi  towako  lappi  sinako 

^      ^^  lappi  lowako. 


yS\>^ 


17.  Mokolmokom       sakimanep 
Od-^  mokolakolin. 


,^ 


c 


18.  Winelowich    sakimanep   lo- 
wushkakiang. 


19.  Linkwekinuk  sakimanep  ta- 

legachukang. 

20.  Wapalawikwan      sakimanep 

waptalegawing. 


21.  Amangaki  amigaki  wapaki- 
sinep. 


fTTh  1 1  /  n  22,  Mattakohaki  mapawaki  ma- 

X  wulitenol. 


THE    WALAM    OLUM.  207 

14.  The    Rich-Down-River-Man   was    chief,   at   Talega 

river. 

15.  The  Walker  was  chief;  there  was  much  war. 


16.  Again  with  the  Tawa  people,  again  with  the  Stone 
people,  again  with  the  northern  people. 


17.  Grandfather-of-Boats  was  chief;  he  went  to  lands  in 
boats. 


18.  Snow-Hunter  was  chief;  he  went  to  the  north  land. 

19.  Look-About  was  chief;  he  went  to  the  Talega  moun- 

mountains. 

20.  East-Villager  was  chief;  he  was  east  of  Talega. 


21.  A  great  land  and  a  wide  land  was  the  east  land, 


22.  A  land  without  snakes,  a  rich  land,  a  pleasant  land. 


208  THE    LENAPE   AND   THEIR    LEGENDS. 

■^  23.  Gikenopalat   sakimanep  pe- 

kochilowan. 

j/  24.  Saskwihanang     hanaholend 

AWb^-^'C^''  sakimanep. 


A 


_^^- 


25.  Gattawisi    sakimanep  wina- 

kaking. 

26.  Wemi    lowichik   gishiksha- 

wipek  lappi  kichipek. 


/^ 


ftzi 


27.  Makhiawip  sakimanep  lapi- 
haneng. 


28.  Wolomenap  sakimanep  mas- 
kekitong. 


29.  Wapanand  tumewand  waplo- 
waan. 


30.  Wulitpallat  sakimanep  pisk- 
wilowan. 


31.  Mahongwi  pungelika  wemi 
nungwi. 


THE    WALAM    OLUM.  209 

23.  Great  Fighter  was  chief,  toward  the  north, 

24.  At  the  Straight  river,  River-Loving  was  chief. 

25.  Becoming-Fat  was  chief  at  Sassafras  land. 

26.  All  the  hunters  made  wampum  again  at  the  great  sea. 

27.  Red-Arrow  was  chief  at  the  stream  again. 

28.  The  Painted-Man  was  chief  at  the  Mighty  Water. 

29.  The  Easterners  and  the  Wolves  go  northeast. 

30.  Good-Fighter  was  chief,  and  went  to  the  north. 

31.  The  Mengwe,  the  Lynxes,  all  trembled. 


210  THE    LENAPE   AND    THEIR    LEGENDS. 


32.  Lappi  tamenend  sakimanepit 
wemi  langundit. 


33.  Wemi  nitis  wemi  takwicken 
sakima  kichwon. 


36.  Kichitamak  sakimanep  wina- 
kununda. 


37,  Wapahakey sakimanep  shey- 
abian. 


n: 


38.  Elangomel  sakimanep  make- 
liwulit. 


39.  Pitenumen  sakimanep  unchi- 
<3)  hillen. 


tx^ r-^ 


40.  Wonwihil  wapekunchi  wap- 
sipayat. 


L 


4-  41.  Makelomush  sakimanep  wu- 

i  latenamen. 


THE    WALAM    OLUM.  211 


\2.  Again  an  Affable  was  chief,  and  made  peace  with  all, 


33.  All  were  friends,  all  were  united,  under  this  great 
chief 


36.  Great-Beaver  was  chief,  remaining  in  Sassafras  land. 

37.  White-Body  was  chief  on  the  sea  shore. 

38.  Peace-Maker  was  chief,  friendly  to  all, 

39.  He-Makes-Mistakes  was  chief,  hurriedly  coming. 

40.  At  this  time  whites  came  on  the  Eastern  sea. 


41.  Much-Honored  was  chief;  he  was  prosperous. 


212  THE    LENAPE    AND    THEIR    LEGENDS. 


42.  Wulakeningus       sakimanep 
shawanipalat. 


43.  Otaliwako  akowetako  ashki- 
palliton. 


44.  Wapagamoshki     sakimanep 
lamatanitis. 


45.  Wapashum  sakimanep  tale- 
gawunkik. 


^■^^^--fD^N  46.  Mahiliniki  mashawoniki  ma- 

konowiki. 


47.  Nitispayat  sakimanep  kipe- 
mapekan, 


Q — O  48.  Wemiamik  weminitik  kiwik- 

"    "TX —  hotan. 


49.  Pakimitzin  sakimanep  tawa- 
nitip. 


THE    WALAM    OLUM.  213 


42.  Well-Praised  was  chief;  he  fought  at  the  south. 


43.  He  fought  in  the  land  of  the  Talega  and  Koweta. 


44.  White-Otter  was  chief;  a  friend  of  the  Talamatans. 


45.  White-Horn  was  chief;  he  went  to  the  Talega, 


46.  To  the  Hilini,  to  the  Shawnees,  to  the  Kanawhas. 


47,  Coming-as-a-Friend  was  chief;  he  went  to  the  Great 
Lakes, 


48,  Visiting  all  his  children,  all  his  friends. 

49.  Cranberry-Eater  was  chief,  friend  of  the  Ottawas. 


214     THE  LENAPE  AND  THEIR  LEGENDS. 


50.  Lowaponskan        sakimanep 
ganshowenik. 


51.  Tashawinso  sakimanep  shay- 


abing. 


52.  Nakhagattamen    nakhalissin 
wenchikit, 


52,  bis.  Unamini  minsimini  chi- 
kimini. 


53.  Epallahchund        sakimanep 
mahongwipallat. 


54.  Langomuwi  sakimanep  ma- 
hongwichamen. 


dXi) 


55.  Wangomend  sakimanep  ika- 
lawit, 


56.  Otaliwi  wasiotowi  shingalu- 
sit. 


THE    WALAM    OLUM.  215 

50.  North-Walker  was  chief;  he  made  festivals. 

51.  Slow-Gatherer  was  chief  at  the  shore. 


52.  As  three  were  desired,  three  those  were  who  grew 
forth. 


52.  bis.  The  Unami,  the  Minsi,  the  Chikini. 

53.  Man-Who-Fails  was  chief;  he  fought  the  Mengwe. 

54.  He-is-Friendly  was  chief;  he  scared  the  Mengwe, 

55.  Saluted  was  chief;  thither, 

56.  Over  there,  on  the  Scioto,  he  had  foes. 


216  THE   LENAPE   AND   THEIR    LEGENDS. 


D:=-. 


/^ 


57.  Wapachikis  sakimanep  shay- 
abinitis. 


58.  Nenachihat  sakimanep  pek- 
linkwekin. 


P^^"~-^,S____n  59-  Wonwihil  lowashawa  wapay- 
^        ^  achik. 

zrf^  60.  Langomuwak        kitohatewa 
f^ .  r-      7  ewenikiktit? 


THE    WALAM    OLUM.  217 

57.  White-Crab  was  chief;  a  friend  of  the  shore. 

58.  Watcher  was  chief;  he  looked  toward  the  sea. 

59.  At  this  time,  from  north  and  south,  the  whites  came. 


60.  They  are  peaceful ;  they  have  great  things  ;  who  are 
they? 


NOTES. 


j8®"  The  references  to  authorities  on  Algonkin  picture-writing  are  the  Appendix  to 
Tanner's  Narrative  of  Captivity  and  Adventtires,  Copway's  Traditional  History  of 
the  Ojibmay  Nation,  and  Schoolcraft's  Synopsis  of  Indian  Symbols,  in  Vol.  I  of  his 
History  attd  Statistics  of  the  Indian  Tribes.  I  have  not  pursued  an  investigation  of 
the  symbols  beyond  the  first  chant. 

I. 

1.  Rafinesque  translates  wemiguna  "all  sea-water."  The  proper 
form  is  wemmguna,  "at  all  times"  (Anthony).  The  symbol  is 
that  of  the  sky  and  clouds  above  the  earth.  Compare  Copway, 
p.  134;  Schoolcraft,  Synopsis,  Fig.  17. 

2.  Kwelik,  a  dialectic  form  of  quenek,  Z.  long,  stretched  out. 
Kitanito,  a  compound  of  kehtan,  great,  and  manito,  mysterious 
being,  is  rendered  by  Raf.  as  Creator  ;  wit  is  the  substantive  verb- 
affix. 

Heckewelder  (MSS.)  distinguishes  between  the  synthetic  form, 
ketanittowit,  which  he  translates  "  Majestic  Being,"  and  the 
analytic  form,  kitschi  matiito,  which  he  renders  "  Supreme 
Wonder-doer."  In  the  latter,  the  sense  of  manito  is  brought  out. 
In  the  Delaware  and  related  dialects  it  conveys  the  idea  of  making 
or  doing  (jnaniton,  to  make,  Zeisberger,  Gram.,  p.  222 ;  maranito 
taendo,  make  a  fire,  Campanius ;  Chipeway,  win  ina-nitawito ,  he 
himself  makes  it,  or,  can  make  it). 

The  idea  of  making  or  creating  is  at  the  bottom  of  many  native 
titles  to  supernatural  powers,  as  the  Shawnee  We-shellaqua,  "he 
that  made  us  all."  (Rev.  David  Jones,  Journal  of  Two  Visits, 
etc.,  p.  62.)  See  notes  to  line  four.  The  Algonkin  root,  etu,  he 
does,  he  acts,  he  makes,  would  therefore  seem  to  be  a  radical  of 
the  word.     (See  Howse,  Gram,  of  the  Cree  Lattg.,  p.  160.) 

Dr.  Trumbull,  on  the  other  hand,  believes  the  only  radical  to  be 
an,  =  el  ox  al,m  the  sense  of  "to  be  more  than,"  "to  surpass,"  "to 
exceed;"  and  maintains  that  the  syllable  it,  of  the  theme  manit, 
is  a  formative  suffix.     (In  Old  and  New,  March,  1870.) 

Heckewelder,  in  his  translation  "wonder-doer,"  recognizes  the 

219 


220  THE    LENAPE   AND    THEIR    LEGENDS. 

force  of  both  elements,  and  from  the  analogous  expressions  I  have 
quoted,  is  probably  correct.  The  element  an  is  thus  an  intensive 
prefix  to  the  real  root  //,  and  the  compound  radical  thus  formed  in 
the  third  person,  singular,  inanito,  means  "he  or  it  does  or  acts  in 
a  surpassing  or  extraordinary  manner." 

Essop,  pi.  essopak,  frequently  recurring  words,  are  suppositive 
(see  p.  90)  forms  of  the  verb  lissm,  "to  be  or  do  so,  to  be  so 
situated,  disposed,  or  acting"  (Zeisberger,  Gram.  p.  117).  The 
terminal  p  is  the  sign  of  the  preterite.  They  are  dialectic  for 
elsitup  and  elsichtittip. 

The  symbol  of  a  head  with  rays  represents  a  manito.  School- 
craft, Synopsis,  Fig.  10. 

3.  Squier  omits  the  word  ebimamek.  These  terms  are  formal 
epithets  applied  to  the  highest  divinity.     See  page  158. 

Squier  also  adds  that  Fig.  3  represents  the  sun,  and  is  the  symbol 
of  the  Great  Spirit.  Both  these  statements  are  incorrect.  The  oval 
is  the  earth-plain,  with  its  four  cardinal  points,  and  the  dot  in  the 
centre  signifies  the  spirit.     See  Copway,  p.  135. 

4.  Sohalawak  is  not  a  Delaware  form,  but  is  a  true  Algonkin 
word,  as  seen  in  the  Cree  ooseh-ayoo,  animate,  ooseh-taw,  inani- 
mate, he,  it,  makes,  produces.  (Howse,  Cree  Grammar,  p.  166.) 
It  appears  in  the  Shawnee  w' shellaqua,  quoted  in  notes  to  verse  2 ; 
in  the  Minsi  dialect  the  corresponding  word  is  kwishelmaivak  ; 
owak  is  a  mistake  for  ivoak,  and  Rafinesque  translates  it  "  much 
air."  Awasagamak,  heaven,  sky,  literally,  "  the  land  or  place 
beyond,"  from  awossi,  beyond ;  but  Dr.  Trumbull  prefers  a  deriva- 
tion from  a  root  signifiying  "  light,"  Del.  waseleu,  it  is  clear  or 
bright  (Trans.  Am.  Philol.  Soc,  1872,  p.  164);  this  latter  appears 
to  me  overstrained.  The  symbol  is  the  earth  surmounted  by  the 
sky. 

5.  The  symbol  represents  the  sun,  moon  and  stars  in  the  sky, 
which  is  repeated  with  change  of  relative  positions  in  the  next 
verse.  In  Minsi,  the  fifth  line  would  read,  Kwishelmaivak  kischohk 
nipahenk  alankwewak. 

7.  On  the  termination  wagan  see  page  loi.  The  prefix  ksh, 
properly  k'sch,  is  intensive,  as  it  is  an  abbreviation  of  kitschi, 
great,  large.     Thus  sokelan,  it  rains,  k'schilan,  it  rains  very  hard. 

The  symbol  seems  to  indicate  the  waters  flowing  off. 

8.  Mr.  Anthony  renders  this  line  in  Minsi  : — 


NOTES.  221 

Pilikin  ameni-menayen  epit, 

Grew-clean  groups  of  islands  where  they  are; 

That  is,  that  the  islands  rose  dry  and  clean  from  the  water,  as 
they  now  are  found. 

Delsifi-epit ;  the  first  part  of  this  compound,  properly  lu'deil- 
sinewo,  is  the  indicative  present,  3d  p.  pL,  of  lissin,  to  be  thus,  or 
so  situated  ;  epit  is  what  Zeisberger  [Gram.  p.  115)  calls  the  "ad- 
verbial "  form  of  achpin,  to  be  there,  in  a  particular  place.  This 
adverbial  is  really  the  suppositive  form  of  the  verb,  after  the  vowel- 
change  has  taken  place.     (See  above,  page  107.) 

Former  renderings  of  the  line  are :  "  It  looks  bright,  and  islands 
stood  there  "  (Rafinesque).  "All was  made  bright,  and  the  islands 
were  brought  into  being  "  (Squier). 

The  symbol  is  a  three  cornered  point  of  land,  rising  above  the 
water  under  the  sky. 

9.  Manito  manitoak,  "made  the  makers',"  Raf. ;  "made  the 
Great  Spirits,"  Squier.  Either  of  these  renderings  is  defensible, 
as  will  appear  from  the  senses  of  manito,  above  given. 

This  line  can  be  read  in  Minsi,  Lapi-iip  Kehtanitowit  man'ito 
inanVtowak,  Again-he-spake,  Great-Spirit,  a  spirit,  spirits.  The 
symbol  represents  the  communion  of  the  spirits.  Compare  Tan- 
ner, Narrative ,  p.  359,  fig.  24. 

10.  Raf.  and  Squier  absurdly  translate  angelatawiwak,  angels. 
It  is  from  a  familiar  Del.  verb,  angeln,  to  die.  Compare  Abnaki 
8anangmes8ak,  "  revenants,"  Rasles,  and  w' tanglotvagan,  his 
death,  Zeis.  The  form  in  the  text,  according  to  Mr.  Anthony,  has 
the  sense,  "things  destined  to  die,"  mortal,  perishable.  He 
gives  the  line  in  Minsi  as  follows  : — 

Aweniwak    angelatawaivak  wtschitschivaiikwak  wemiwak. 

Beings  mortals  souls  and  all. 

The  wak  of  the  last  word  is  not  the  plural  but  the  conjunction 
"and  ;"  as  in  the  Latin,  omniaqne. 

11.  Raf.  translates //« WW  as  "man-being,"  and  Squier  thinks  it 
the  Chipeway  inini,  men  ;  but  it  appears  to  be  the  adverb  janwi, 
ever,  always.  The  symbol  is  apparently  that  of  birth,  or  being 
born.  Compare  Tanner,  Narr.,  p.  351,  fig.  i,  with  that  meaning, 
an  armless  figure  with  wide  spread  legs. 

12.  The  pictograph  is  a  woman,  with  breasts,  but  armless.  The 
"  first  mother"  here  represented  was  an  important  personage  in 


222  THE    LENAPE    AND    THEIR    LEGENDS. 

the  'mythology  of  the  Chipeways  and  neighboring  tribes.  She  was 
called  "the  grandmother  of  mankind  "  {^Me-suk-kum-me-go-kwa, 
in  Dr.  James'  orthography),  and  it  was  to  her  that  Nanabush 
(Manibozho),  imparted  the  secrets  of  all  roots,  herbs  and  plants. 
Hence,  the  medicine  men  direct  their  songs  and  addresses  to  her 
whenever  they  take  anything  from  the  earth  which  is  to  be  used  as 
a  medicine.     Tanner's  Narrative,  p.  355. 

13.  The  figure  of  a  square,  the  world,  with  the  four  varieties  of 
animals  named. 

14.  The  bad  spirit  was,  in  Algonkin  mythology,  the  water  god, 
and  was  represented  as  a  serpent-like  figure.  See  Copway,  pp. 
134,  135.     Schoolcraft,  Synopsis,  figs.  93,  100. 

Amang-amek,  plural  form  of  the  compound  amangi,  great ; 
namaes  fish ;  but  amangi  has  the  associate  idea  of  terrifying, 
frightful,  hence  the  reference  is  to  some  mythical  water  monster 
(Cree,  am,  faire  peur,  Lacombe). 

Raf.  translates  both  nakowak  in  this  line,  and  7iakowa,  in  II, 
6,  as  "black  snake."  They  can  have  no  such  meaning,  black, 
in  Lenape,  being  suckeu,  and  in  none  of  the  Algonkin  dialects 
does  nak  mean  black. 

16.  The  figure  represents  the  earth-plain  under  the  form  of  the 
area  of  a  lodge,  with  central  fire  and  the  people  in  it,  typifying 
friendliness.     Comp.     Tanner,  Narr.,  p.  348,  fig.  i. 

V.  16  pursues  the  topic  of  v.  '13,  and  it  looks  as  if  v.  14  and  15 
should  be  transposed  to  follow  v.  20. 

17.  The  former  renderings  are  . — 

"  Thou  being  Kiwis,  good  God  Wunand,  and  the  good  makers 
were  such." — Rafinesque. 

"There  being  a  good  god,  all  spirits  were  good." — Squier. 
Rafinesque  mistook  the  adverb  kiiuis  for  a  proper  name. 

18.  Raf.  translates  nijini,  the  Jins,  and  nantinezuak,  fairies,  and 
Squier  follows  him  in  the  latter,  but  could  not  go  as  far  as  the 
former !  As  seen  in  the  vocabulary,  I  attach  wholly  different 
notions  to  these  words.  The  two  figures  united  refer  to  the  sexual 
relation.     Compare  Tanner,  Narr.,  pp.  371,  figs.  8,  9. 

19.  Gattamin  cannot  mean  "fat  fruit,"  as  Raf.  translates  it. 
He  has  evidently  mistaken  the  explanation  given  by  Heckewelder, 
of  Catawissa,  Gattawisit,  becoming  fat,  and  thought  that  gatta, 
was  fat,  whereas  wisu  is  "  fat."     (Zeis.  Gram.,  p.  229.) 


NOTES.  223 

H'akon  is  understood  by  Rafinesque  as  the  proper  name  of  the 
evil  spirit,  connecting  it  with  the  Dakota  wakan,  divine,  super- 
natural. 

20.  The  dream  of  "the  good  old  times,"  the  happy  epoch 
of  yore,  when  men  dwelt  in  peace  and  prosperity,  was,  as  I 
have  shown,  page  135,  a  myth  of  the  Delawares,  and  George 
Copway  tells  us  that  the  Chipeway  legends  also  recalled  it  with 
delight.  (  Traditional  History  of  the  Ojibway  Natio7t,  pp.  98  and 
169-175.) 

21.  The  symbol  is  the  same  as  that  of  the  "  bad  spirit  under  the 
earth,"  given  by  Copway,  p.  135. 

A  similar  figure  is  given  by  Copway  to  signify  "bad,"  p.  135. 
I  do  not  understand  its  allusion. 

22.  Mattalogas ;  the  prefix  is  the  negative  matta,  no,  not,  and 
generally  conveys  a  bad  sense,  as  niatteleman,  to  despise  one, 
mattelendani,  to  be  uneasy.     Zeis. 

Pallalogasin,  to  sin,  from  palli,  elsewhere,  other  than,  hence 
palUiiken,  to  shoot  amiss,  to  miss  the  mark,  to  go  wrong. 

Maktaton,  unhappiness.  There  is  a  relation  in  Lenape  between 
the  negative  matta,  in  Minsi,  machta,  and  the  words  for  bad,  ugly, 
evil,  and  the  like ;  niachtisisu,  here  it  is  bad,  or  ugly.  Zeisb.  It 
would  seem  to  be  an  intuitive  recognition  of  the  profound  philo- 
sophical maxim  that  evil  is  ever  a  negation  ;  that  Mephistopheles 
is,  as  he  says  in  Faust — 

"  Der  Geist  der  stets  verneint." 

23.  The  symbol  is  apparently  trees  on  hills,  bent  by  a  storm, 
and  beneatt^  a  death's  head. 

24.  The  picture  seems  to  be  two  countries  connected  by  a 
bridge. 

Atak  kitahican,  =  attach,  beyond,  above ;  kitahican,  the  ocean, 
literally  "the  great  tidal  sea."  It  is  possible  this  has  reference  to 
the  deluge,  which  is  described  in  the  next  section;  but  usually 
kitahican  meant  the  ocean. 

II. 

I.  Maskanako ;  the  Lenape  words  would  be  inechek,  great,  ach- 
gook,  snake ;  but  maska  is  more  allied  to  the  Cree  inaskaw,  strong, 
hard,  solid.  Raf,  translates  the  close  of  the  line  "  when  men  had 
become  bad." 


224  THE    LENAPE    AND    THEIR    LEGENDS. 

2.  Schingalan,  to  hate ;  from  the  adjective  schingi,  dishking; 
unwilling.  This  is  the  contrary  of  wingi,  liking,  willing.  Both 
are  from  the  subjective  radical  n  or  ni,  I,  Ego,  the  latter  with  the 
prefix  wel,  signifying  pleasurable  sensation  (see  page  104). 

Shawelendainep ,  preterite  form,  strengthened  by  the  prefix  ksch, 
of  the  verb  acquiwelendam,  Zeis.,  to  disquiet,  to  trouble;  it  has  not 
the  passive  sense  given  in  Rafinesque's  translation.  All  verbs 
terminating  in  eletidam  signify  a  disposition  of  mind,  the  root 
being  again  the  subjective  11,  ego.  Raf.  translates:  "This  strong 
snake  had  become  the  foe  of  the  Jins,  and  they  became  troubled, 
hating  each  other." 

3.  Palliton,  from  palli,  elsewhere  (from  what  was  intended), 
hence  "to  spoil  something,  to  do  it  wrong,"  and  later  "to  fall  out, 
to  fight." 

Lungundowin,  from  langan,  easy,  light  to  do,  Chipeway,  7tin 
nangan,  I  find  it  light,  of  no  trouble ;  hence,  "peace,"  as  being  a 
time  free  from  trouble ;  and  by  a  third  application  of  the  idea, 
elangotJiellan,  friends,  those  who  are  at  peace  with  us. 

4.  Raf.  translates  this  line  :  "  Less  men  with  dead-keeper  fight- 
ing," which  is  a  total  misunderstanding  of  the  words.  On  the 
derivation  of  nihanlowit  seo.  ante,  page  102. 

6.  On  nakowa,  see  I,  line  14.  Here  I  consider  it  a  derivative 
from  nacha,  three,  and  both  the  sense  of  the  line  and  the  symbol, 
with  three  marks  to  the  right  of  the  figure,  indicate  this  meaning. 
The  three  antagonists  are  the  monster,  the  waters,  and  the  Great 
Snake  himself. 

7.  The  repetition  of  the  words  is  to  add  force  to  the  phrase. 

8.  This  is  an  important  line,  as  indicating  the  origin  of  the 
Walam  Olum.  Nanaboush  is  not  the  Delaware  form  of  the  name 
of  the  Algonkin  hero-god,  so  far  as  known,  but  the  Chipeway 
NanaboosJwo,  Tanner,  Nanibajoti,  McKinney,  properly  Ndnaboj, 
the  Trickster,  the  Cheater,  allied  to  Chip,  nin  nanabanis,  I  am 
cheated.  This  term,  like  the  Cree  Wisakketjak,  which  has  the 
same  meaning  [fow-be,  trompeitr,  Lacombe),  was  applied  to  the 
hero-god  of  these  nations  on  account  of  his  exhaustless  ingenuity 
in  devising  tricks,  ruses,  disguises  and  transformations,  to  over- 
come the  various  other  divine  powers  with  whom  he  came  in  con- 
flict. This  seemingly  depreciatory  term  arose  from  the  same 
admiration  of  versatility  of  powers  which  has  imparted  such  uni- 


NOTES.  225 

versal  popularity  to  the  story  of  the  wily  (jxoXuTpoT:o<s)  Ulysses, 
and  the  trickery  of  Master  Reynard. 

The  appearance  of  this  form  of  the  name  indicates  that  the 
version  of  the  legend  here  given  has  been  influenced  byChipeway 
associations,  as,  indeed,  we  might  expect,  since  it  was  obtained  in 
Indiana,  where  the  Delawares  were  in  constant  intercourse  with 
their  Chipeway  neighbors. 

Tulapit  nienapit^tulpe  epit,  menatey  epit,  "it  was  then  at  the 
turtle,  it  was  then  at  the  island."  The  form  Tula  has  given  rise  to 
the  strangest  theorizing  about  this  line,  as,  of  course,  the  antiquaries 
could  not  resist  the  temptation  to  see  in  it  a  reference  to  the  Tula 
or  Tollan  of  Aztec  mythology,  the  capital  city  of  the  Toltecs  and 
the  home  of  Quetzalcoatl. 

The  similarity  of  the  words  is  purely  fortuitous.  The  Lenape 
word  tiilpe  means  turtle  or  tortoise,  especially,  says  Zeisberger,  a^ 
water  or  sea  turtle.  In  their  mythology,  as  I  have  already  shown 
(ante,  p.  134)  the  earth  was  supposed  to  be  floating  on  a  bound- 
less ocean,  as  a  turtle  floats  on  the  surface  of  a  pond.  Hence, 
symbolically,  the  turtle  represents  the  dry  land. 

Maskaboush  =  Chip,  mas/ika,  strong,  wabos,  usually  translated 
hare  or  rabbit,  but  really  "White  One."  I  have  fully  explained 
this  mistaken  sense  of  the  word  in  American  Hero  Myths,  pp.  41, 
42,  and  elsewhere. 

9.  The  Algonkin  myth  relates  that  Michabo  or  Nanaboj  after 
having  formed  the  earth  on  the  primal  ocean,  walked  round  and 
round  it,  and  by  this  act  increased  it  constantly  in  size. 

Rafinesque's  translation  is: — "Being born  creeping,  he  is  ready 
to  move  and  dwell  at  Tula;  "  and  in  his  note  to  the  line  he  adds, 
"Tula  is  the  ancient  seat  of  the  Toltecas  and  Mexican  nations  in 
Asia;  the  Tulan  or  Turan  of  Central  Tartary." 

The  entire  absence  of  connected  meaning  in  this  and  other  lines 
of  Rafinesque's  translation  is  strong  evidence  that  he  did  not  fabri- 
cate the  text;  otherwise  he  would  certainly  have  assigned  it  some 
coherent  sense. 

The  turtle  is,  as  usual,  the  symbol  of  the  land  or  earth  (see 
page  133). 

12.  Manito-dasin,  the  Divine  Maiden,  or  the  Daughter  of  the 
Gods,  as  it  might  be  freely  translated.  The  reference  is  to  the 
Virgin  who  at  the  beginning  of  things  descended  from  heaven,  and 


226  THE    LENAPE   AND    THEIR    LEGENDS. 

alighting  on  the  back  of  the  turtle  became  the  mother  of  Nanaboj 
and  his  brothers.  She  was  well  known  in  Eastern  Algonkin 
mythology,  as  I  have  already  shown.     (See  above,  p.  131.) 

13.  This  and  the  three  following  verses  form,  observes  Rafin- 
esque,  a  rhymed  hymn  to  Nanabush. 

14.  In  this  line  the  men  are  referred  to  as  Linapi,  not  lennowak 
as  before.  Here  then  begins  the  particular  history  of  the  Lenape 
tribe,  whose  chief  sub-tribe  was  the  Turtle  clan. 

The  meaning  of  the  line  is  very  obscure.  It  seems  to  refer  to 
the  origin  of  the  Unami,  or  Turtle  sub-tribe  of  the  Delawares. 

16.  Kwamipokho,  translated  by  Raf.  "plain  and  mountain," 
does  not  appear  to  me  to  bear  any  such  rendering.  I  take  it  as  a 
form  of  chavipeecheneii,  Z.  "  it  is  still  or  stagnant  water,"  the 
appropriateness  of  which  to  the  context  is  evident. 

Sitwalikho,  Raf.  renders  "path  of  cave,"  deriving  it  obviously 
from  tsit,  foot,  and  tvoalhett,  a  hole.  It  has  no  sort  of  meaning 
in  this  rendering,  and  I  assume,  therefore,  that  it  is  a  derivative 
from  tschiiqiii,  silent. 

Maskaji  luagan,  probably  an  error  for  viaskanakon,  as  in  v.  i. 

Palliwi,  palliwi,  "is  elsewhere,  is  elsewhere,"  or,  "is  foiled,  is 
overcome." 

III. 

I.  Wittmik  talli :  in  the  MS.  these  words  are  first  translated 
"  dwelling  town  there,"  but  the  last  two  words  are  erased  and  "  of 
Talli"  substituted.  This  is  one  of  a  number  of  instances  where 
Rafinesque  altered  his  first  translations,  which  is  further  evidence 
that  he  did  not  manufacture  the  text.  In  this  instance,  as  fre- 
quently, he  altered  it'for  the  worse.  Wittank  is  from  witen,  to  go 
with  or  be  with,  Zeis.,  and  talli  is  the  adverb  "  there." 

3.  ]\Ieshaittang,  "many  deer"  (see  Vocabulary),  translated  by 
Rafinesque,  "game." 

Silieiuak,  rendered  by  Rafinesque  silt,  cattle,  ewak,  they  go. 
The  wak  is  the  terminal  "and"  (see  notes  to  I.  v.  10).  The 
word  ^zjrz7^,  in  modern  Delaware  j-zV//^/^  (Whipple's  Vocabulary), 
means  "buffalo."  Its  older  form  is  seen  in  the  MS.  vocab.  of 
the  New  Jersey  Indians,  1792,  where  it  is  sisiliamnus.  This  is 
a  compound  of  the  generic  termination  vmus,  Cree,  viustus 
(whence  our  word  "moose"),  meaning  any  large  quadruped,  and 


NOTES.  227 

probably  the  prefix  tschilani,  strong,  powerful,  with  an  intensive 
reduplication. 

4.  Poivalessin,  from  the  same  root  as  poivzvoiv  (see  page  "jo). 
The  course  of  thought  was  that  the  dreamer  {powwow)  became 
wise  beyond  his  followers,  and  hence  obtained  power  and  riches, 
though  not  of  a  martial  character. 

Elowichik,  hunters ;  allowin,  to  hunt,  doubtless  connected  with 
alliins,  an  arrow. 

5,  6.  A  note  in  the  MS.  states  that  the  symbols  of  these  two 
verses  were  united  together  in  the  original  drawings. 

7.  In  this  verse  the  pre-eminence  of  the  Turtle  sub-tribe,  the 
Unami,  is  asserted  to  have  obtained  from  the  most  ancient  times. 

8.  The  verses  8,  9,  10,  are  referred  in  Rafinesque's  free  trans- 
lation to  the  "  Snake  people."  They  seem  to  me  to  be  descriptive 
of  the  grief  of  the  Lenape  on  leaving  their  ancient  home. 

12.  PokhapokJiapek,  "Gaping  Sea,"  Raf.  Both  this  and  the 
preceding  word  are  descriptive  of  the  sea,  referred  to  as  offering 
means  of  subsistence ;  namaes,  fish,  pocqueu,  muscles  or  clams, 
being  the  two  main  food-products  of  the  water  for  the  Indians. 

The  location  of  this  productive  spot  I  leave  for  future  investi- 
gators to  determine.  The  Detroit  River  and  the  Thousand  Isles 
in  the  St.  Lawrence  are  the  most  appropriate  localities,  to  my 
mind. 

13.  The  last  word  of  the  line  is  given  in  the  MS.  both  as 
vienakinep,  and  ako7nenep,  the  latter  a  later  interlineation.  I  pre- 
fer the  former. 

Wapasinep,  may  mean  "  at  the  East,"  as  well  as  "  in  the  light." 
The  latter  is  a  metaphor,  common  in  the  native  tongues,  for  pros- 
perity. 

Verses  13  to  20  inclusive  were  printed  by  Rafinesque  in  the  origi- 
nal, and  called  by  him,  "  the  poem  on  the  passage  to  America,"  as 
he  understood  this  narrative  to  refer  to  the  period  when  the  an- 
cestors of  the  Lenape  crossed  Behring  straits  from  Asia  to  America 
on  the  ice. 

17.  Kitahican.  This  is  the  term  given  by  Zeisberger  to  the 
Ocean.  The  prefix  Kit  is  "great,"  and  the  termination  hican 
appears  to  have  been  confined  to  tidal  waters  (see  above,  p.  21). 
Elsewhere  this  termination  signifies  an  instrument.  Probably  it 
was  applicable  to  all  large  bodies  of  water. 


228  THE    LENAPE    AND    THEIR    LEGENDS. 

On  pokhakhopek,  doubtless  a  carelessness  for  pokhapokhapek, 
line  12,  see  note  to  the  latter. 

l8.  Squier  does  not  give  the  numerals,  but  says  simply  "  in  vast 
numbers."     No  doubt  this  is  the  intention  of  the  expression. 

20.  Shiwaking,  "the  place  of  spruce  firs  "  (see  Vocab). 

They  crossed  in  mid-winter  a  broad  stream,  rich  in  fish  and 
shell-fish,  and  arrived  at  a  land  covered  with  forests  of  spruce. 
For  a  long  time  this  appears  to  have  remained  their  home. 

IV. 

2.  Sittamaganat ,  Raf.  translates  "Path  Leader."  The  word 
tamagaiiat  appears  in  other  verses,  as  w'iainaganat,  IV,  37  ; 
iamaganat,  IV,  55  ;  taniaganend,  V,  2.  I  derive  it  from  the  root 
tmn,  literally  to  drink,  but  generally,  to  smoke  tobacco,  as  in 
Roger  Williams'  Key  wut-tamjtiagofi,  a  pipe  (see  above,  page  49). 
Hence  I  take  tamagatnat  to  be  the  pipe-bearer,  he  who  had  charge 
of  the  Sacred  Calumet.  If  it  is  objected  that  this  puts  the  use  of 
tobacco  by  the  Lenape  too  remote,  I  reply  that  we  do  not  know 
when  they  began  to  use  it,  and  moreover,  this  may  be  an  anach- 
ronism of  tradition. 

13,  14.  The  lands  toward  the  four  cardinal  points  are  described 
from  a  centre  where  the  tribe  was  then  located.  Neither  Rafi- 
nescjue  nor  Squier  understood  this,  and  their  renderings  do  not 
mention  the  territories  North  and  West.  From  the  description,  I 
should  place  the  then  location  of  the  tribe  in  Western  New  York 
and  Northern  Ohio. 

16.  The  four  names  seem  to  be  appellatives  of  different  tribes. 
One  of  the  extinct  tribes  remembered  in  Chipeway  tradition  was 
the  Assigimaik,  Stone  People  (Schoolcraft,  History  and  Statistics 
of  the  Ind.  Tribes,  Vol.  I,  p.  305). 

25.  The  legend  here  relates  that  the  cultivation  of  maize  began 
after  they  had  reached  a  low  latitude,  presumably  Southern  In- 
diana or  Ohio.  The  legend  of  the  New  England  Indians  was 
that  a  crow  flew  down  from  the  great  God  Kitantowit,  bringing  in 
one  ear  a  grain  of  corn,  in  the  other  a  bean,  and  taught  them  the 
cultivation  of  these  plants.  (Roger  Williams,  Key  into  the  Lan- 
guage of  America,  p.  114.)     See  further,  ante,  p.  48. 

34.  Wisawana,  the  Yellow  River.  There  is  a  small  river,  so- 
called,  in  the  State  of  Indiana,  a  branch  of  the  Kankakee,  called 


NOTES.  229 

on  Hough's  "Map  of  the  Indian  Names  of  Indiana"  We-tJio-gan, 
a  corruption  of  wisawanna.  (See  Hough's  map,  in  Twelfth  An- 
nual Report  of  the  Geology  and  Natural  History  of  Indiana, 
1883.)  When  the  Minsi  made  their  first  migration  west,  about 
1690,  they  directed  their  course  to  this  spot,  where  they  were  found 
by  Charlevoix  in  1721. 

36,  Tamenend,  the  name  of  the  celebrated  chief  now  better 
known  to  us  as  Tammany,  who  dealt  with  William  Penn.  Hecke- 
welder  translates  it  as  "Affable."  This  is  the  first  of  the  name. 
A  second  is  mentioned,  V,  32.     The  friend  of  Penn  was  the  third. 

46.  Towakon  pallitonep,  Raf.  translates  "  father  snake,  he  was 
mad !  " 

48.  Perhaps  this  line  should  be  translated :  "  They  speak  well 
of  the  east ;  many  go  to  the  east." 

49.  Nemassipi,  Fish  River.  In  the  MS.  this  name  was  first 
written  mixtu  sipi.  The  name  "Fish  River"  was  applied  to 
various  streams  by  the  Delawares,  but  never,  so  far  as  I  know,  to 
the  Mississippi.  In  the  present  connection  it  seems  to  refer  either 
to  the  St.  Lawrence,  about  the  Thousand  Isles,  or  else  its  upper 
stream,  the  Detroit  River,  both  of  which  were  famous  fishing 
spots. 

50.  Talligewi.  No  name  in  the  Lenape  legends  has  given  rise 
to  more  extensive  discussion  than  this.  It  is  usually  connected 
with  Alligewi  and  this  again  with  Alleghany.  This  seems  sup- 
ported by  Loskiel,  who,  writing  on  the  authority  of  Zeisberger, 
says,  "  Nun  nennen  die  Delawaren  die  ganze  Gegend,  so  weit  die 
Gewasser  reichen,  die  in  dem  Ohio  fallen,  AUigewinengk,  welches 
so  viel  bedeutet,  als  das  Land,  in  welches  sie  sich  aus  weit  ent- 
fernten  Orten  begeben  haben."  {Geschichte  der  Mission,  etc.,  p. 
164.) 

The  meaning  here  assigned  to  AUigewinengk,  "  land  where  they 
arrived  from  distant  places,"  is  evidently  based  on  the  resolution 
of  the  compound  into  talli,  there,  icku,  to  that  place,  ewak,  they 
go,  with  a  locative  final.  The  initial  /  is  often  omitted  in  adverbial 
compounds  of  talli  (itself  a  compound  oi  ta,  locative  particle,  and 
//,  to),  as  allamu7ik,  in  there. 

Bishop  Ettwein  gives  to  the  word  a  different  meaning.  He 
writes  :  "  The  Delawares  call  the  western  country  Alligeiuetiurk, 
which  signifies  a  War-Path ;   the  river  itself  they  call  Alligewi 


230  THE    LENAPE    AND    THEIR    LEGENDS. 

Sipo."  [Legends  and  Traditions,  etc.,  in  Bull,  of  the  Pa.  Hist, 
Soc.  p.  34.)  Here  the  derivation  would  be  from  palliton,  to  fight, 
ewak,  they  go,  and  a  locative,  "they  go  there  to  fight."  The 
omission  of  the  initial  p  was  not  uncommon,  as  Campanius  gives 
ayuta  =aliiton,  to  make  war.     {CatecJiisinus,  p.  141.) 

Basing  his  opinion  on  an  expression  in  the  Journal  of  C.  F. 
Post,  to  the  effect  that  Alleghany  means  "fine  or  fair  river,"  Dr. 
J.  H.  Trumbull  analyzes  it  into  wulik,  hanne,  sipu,  which  he  trans- 
lates "best,  rapid-stream,  long-river  [Connect.  Hist.  Soc.  Colls, 
Vol.  II). 

Rafinesque,  in  the  MS.  of  the  Walum  Olum,  gives  Talligewi  the 
translation  "there  found,"  from  talli,  there,  and  I  know  not  what 
word  for  "  found." 

There  have  not  been  wanting  those  who  would  derive  the  name 
Alleghany  from  Iroquois  roots,  as  the  Seneca  De-o-na-ga-no, 
"  cold  water"  [Amer.  Hist.  Mag.  Vol.  IV,  p.  184).  But  there  is 
no  probability  that  the  word  is  Iroquois, 

Whatever  its  origin,  the  name  was  not  confined  to  the  Alle- 
ghany river,  but  included  the  whole  of  the  Upper  Ohio,  as  the 
interpreter  Post  distinctly  says. 

The  Rev.  Mr.  Heckewelder  was  of  opinion  that  Talligewi 
was  a  word  foreign  to  the  Algonkin,  a  noinen  gentile  of  another 
tribe,  adopted  by  the  Delawares,  just  as  they  adopted  Mcngwe  for 
the  Iroquois  from  the  Onondaga  Yenkwe,  men  (see  above,  page 
14).  It  is  not  necessarily  connected  with  Alleghany,  which  may 
be  pure  Algonkin.  He  says,  "  Those  people  called  themselves 
Talligeu  or  Talligewi.''  [Lidian  Nations  p.  48.)  The  accent,  as 
hegives  it,  Tallige'wi,  shows  that  the  word  is,  Tallike,  with  the  sub- 
stantive verb  termination,  so  that  Talligewi  va.QZ.ns,"  He  is  a  Tal- 
like," or,  "  It  is  of  (belongs  to)  the  Tallike." 

This  appears  to  me  the  most  probable  supposition  of  any  I  have 
quoted,  and  it  reduces  our  quest  to  that  of  a  nation  who  called 
themselves  by  a  name  which,  to  Lenape  ears,  would  sound  like 
Tallike.  Such  a  nation  presents  itself  at  once  in  the  Cherokees, 
who  call  themselves  Tsa'laki.  Moreover,  they  fill  the  require- 
ments in  other  particulars.  Their  ancient  traditions  assign  them  a 
residence  precisely  where  the  Delaware  legends  locate  the  Tallike, 
to  wit,  on  the  upper  waters  of  the  Ohio  (see  above,  page  17). 
Fragments  of   them   continued    there   until    within   the   historic 


'     NOTES.  231 

period;  and  the  persistent  hostility  between  them  and  the  Dela- 
wares  points  to  some  ancient  and  important  contest. 

Name,  location  and  legends,  therefore,  combine  to  identify  the 
Cherokees  or  Tsalaki  with  the  Tallike ;  and  this  is  as  much  evi- 
dence as  we  can  expect  to  produce  in  such  researches.  I  can  see 
no  reason  whatever  for  Dr.  Shea's  opinion  that  the  Lenape  "  in 
their  progress  eastward  drove  out  of  Ohio  the  Ouappas,  called  by 
the  Algonkins,  Alkanzas  or  Alligewi,  who  retreated  down  the 
Ohio  and  Mississippi,"  (Shea,  Notes  to  Alsop's  Maryland,  p. 
ii8.) 

The  question  remains,  whether  the  Tallike  were  the  "  Mound 
Builders."  It  is  not  so  stated  in  the  Walam  Olum.  The  infer- 
ence rather  is  that  the  "  Snake  people,"  Akowini  ox  Akonapi,  dwelt 
in  the  river  valleys  north  of  the  Ohio  river,  in  the  area  of  Western 
Ohio  and  Indiana,  where  the  most  important  earth-works  are 
found — and  singularly  enough  none  more  remarkable  than  the 
immense  effigy  of  the  serpent  in  Adams  County,  Ohio,  which  winds 
its  gigantic  coils  over  700  feet  in  length  on  the  summit  of  a  bold 
bluff  overlooking  Brush  Creek. 

According  to  the  Red  Score,  the  Snake  people  were  conquered 
by  the  Algonkins  long  before  the  contest  with  the  Tallike  began. 
These  latter  lay  between  the  position  then  occupied  by  the  Lenape 
and  the  eastern  territory  where  they  were  found  by  the  whites. 
In  other  words,  the  Tallike  were  on  the  Upper  Ohio  and  its  tribu- 
taries, and  they  had  to  be  driven  south  before  the  path  across  the 
mountains  was  open. .  For  this  reason  they  are  called  wapawul- 
laton,  "possessing  the  East,"  that  is,  with  reference  to  the  then 
position  of  the  Lenape  in  southwestern  Ohio. 

54.  Talaniatan.  This  was  the  Lenape  name  of  the  Huron- 
Iroquois  or  Wyandots.  It  is  found  in  the  form  Telamatinos  in  a 
"List  of  II  Nations  living  West  of  Allegheny"  present  by  deputy 
at  a  Conference  in  Philadelphia,  1759  {Minutes  of  the  Prov.Coiincil 
of  Penna.,  Vol.  VIII,  p.  418).  Heckewelder  gives  Delainatterios 
[Ind.  Nations,  p.  80). 

Rafinesque  translates  the  name  in  one  place  by  "  not  Talas," 
and  in  another  by  "  not  of  us,"  from  Len.  matta,  not,  Latin  7tos, 
us.  That  the  Lenape  did  not  speak  Latin  made  no  difference  in 
his  linguistic  theory,  as  he  held  all  languages  to  be  at  core  the 
same  !     On  the  Hurons,  see  above,  p.  16. 


232  THE    LENAPE    AND    THEIR    LEGENDS. 

V. 

2.  Wapala7ieng,  apparently  the  White  River,  Indiana,  or  else 
the  Wabash. 

l6.  In  this  line  the  three  tribes  are  mentioned  which  were  previ- 
ously named  in  IV,  44,  45,  46,  and  the  difference  in  the  spelling 
shows  that  the  chant  was  written  down  by  one  unacquainted  with 
the  forms  of  the  language.     The  correspondent  names  are : — 
IV.  V. 

Akowini,  Sinako. 

Towakon,  ■  Towako. 

Lowanuski,  Lowako. 

The  termination  ako,  uniformly  rendered  by  Rafinesque  sjiake, 
appears  to  be  either  the  animate  plural  in  ak,  or  the  locative  aki, 
place  or  land. 

The  Towako  are  probably  the  Ot-tawa  called  by  the  Delaware 
Taivay;  or  the  Twightees,  called  by  them  Tawatawee  (see  "List 
of  II  Nations,"  etc.,  in  Minutes  of  the  Prov.  Council  of  Pa.,  Vol. 
VIII,  p.  418). 

There  is  difficulty  in  reconciling  Akowini  and  Sitiako.  In  the 
former,  the  prefix  ako  may  be  from  achgook,  snake,  as  Rafinesque 
and  Squier  rendered  it. 

The  yjord  Lowa?tuski  appears  again  in  v.  18,  where  Raf.  inserts 
the  note,  "  Lowushkis  are  Esquimaux."  It  means  simply  "winter 
land,"  or  "  Northern  people,"  and  is  not  likely  to  have  any  refer- 
ence to  the  Eskimo. 

22.  "Without  snakes,"  z.  e.,  free  from  enemies. 

24.  On  the  derivation  of  Susquehannah,  see  page  14. 

25.  Winakakifig,  Sassafras  Land,  the  native  name  of  eastern 
Pennsylvania. 

29.  The  Wapings  and  the  Minsi  seem  to  be  referred  to. 

33,  36.  The  omission  of  the  numbers  34  and  35  is  in  the 
original  MS. 

50.  Ganshowe7iik ;  Raf.  translates  this  "the  noisy  place,  or 
Niagara."     It  is  a  derivative  from  the  root  kan.     See  Vocab. 

60.  Ewenikiktit,  may  be  translated  "whites"  or  "Europeans." 
See  Vocabulary, 


VOCABULARY. 


In  the  following  Vocabulary  the  meaning  placed  immediately  after  the  word  is  that 
assigned  to  it  in  Rafinesque's  original  MS.;  the  probable  composition  of  it  is  then 
added,  with  its  correct  rendering.  The  standard  of  the  language  adopted  is  that  of 
the  Moravian  missionaries  (see  above,  p.  gy).  The  initials  referring  to  authorities 
are:  Z.,  for  Zeisberger,  K.,  for  Kampman,  H.,  for  Heckewelder,  R.  W.,  Roger 
Williams,  C.  or  Camp.,  Campanius,  etc. 

Aan.     I,  6.     To  move ;  to  go ;  Z.  conjugated,  Gram.,  p.  142.    Chip,  ani, 

he  goes ;  aunj-eh,  he  moves.     Cf.  Payat. 
Agamunk.     Ill,  16.    Over  water.    Acawenuck,  over  the  water.     R.  W. 

Acawmenoakit,  land  on  the  other  side  of  the  water,  i.  e.  England. 

R.  W.     The  proper  names  Accomac,  Algonkin,  etc.,  are  from  the 

same  roots. 
Agunouken.     Ill,  13.     Always  our  fathers.     Nooch,  my  father,  Z.  in 

which  n  is  the  possessive  our  or  my. 
Akhokink.     Ill,  9.     Snake  land  at.     Derivatives  beginning  with  akho, 

and  some  with  ako  appear  to  be  compounds  of  achgook,  Mohegan 

ukkok,  the  generic  name  for  snake. 
Akhomenis.     IV,   3.     Snake    Island.     Menaiey,   island,    and   achgook, 

snake. 
Akhonapi.     IV,  16.     Snaking  man.     Achgook,  zxi^  a/^,  man;  &  nomen 

gentile. 
Akhopayat.     IV,  6.    Snake  coming.    Achgook,  sn2.ViQ;  pay  a  ifYit  comts. 
Akhopokho.     IV,   6.     Snake    hill.     Achgook,  snake.     Pockhepokink,  a 

river  between  hills.     Heck. 
Akhowemi.     IV,  7.     Snake  all.     Achgook,  snake,  and  wemi,  all. 
Ako.     II,  I,  2.     Snake.     Achgook,  snake.     See  Akhokink. 
Akolaki.     IV,  13,  and  Akolaking.     IV,  18.     At  beautiful  land.     Ach- 
gook, snake ;  aki,  land.     A  form  of  Akhokink,  q.  v. 

Akomen.      Ill,    14,    18.      Island    snake,     Achgook,   snake;    menatey, 
island. 

Akomenaki.     Ill,  10.     Snake  fortified  island.    Akomen,  q.  v.,  and  aki, 

land. 
Akomenep.     Ill,  13.     Snake  island  was,     Akomen,  with  the  preterit 

termination. 
Akopehella.      II,   6.      Snake   water  rushing.      Kschippehellan,   strong 

stream  in  a  river,     Z.     See  Pehella. 

p  233 


234  THE    LENAPE    AND    THEIR    LEGENDS. 

Akowetako.     V,  43.     Coweta  snakes.      JVeia,  a   house,   H.,  and    aii, 

land  ;  the  Coweta  land. 
Akowini.     IV,  44.     Snake  beings  or  like.     The  Snake  people;  a  nomen 

gentile. 
Akpinep.     Ill,    2.     Was   there.     Achpil,   to    stay,  abide;    achpiney,   a 

sleeping  place. 
Alankwak.     I,  5.     Stars.     Alank,  star. 
Alkosohit.     IV,  26.      Keeper   and  preserver.     Allouchsit,  strong   and 

mighty.    K. 
AUendyachick.     IV,  32.     Some  going.     Alende,  some. 
Allendhilla,     IV,  52.     Some  kill,     ^/^zo't',  some,  and  «?7^?7/a«,  to  kill. 
Allendyumek.     II,  1 1.     Some  of  them. 
Allowelendam.     Ill,  20.     Preferring  above  all.     Allowelendamen,  to 

esteem  highly.     Z. 
Allumapi.     111,19.     With  dogs  of  man.     AllumjAog;  ape,mz.n;  men 

having  dogs. 
Alokuwi.     IV,  46.     Lean  he.     Alociiwoagan,  leanness.     Z. 
Amangaki.     V,  21.     Large  land.     Amatigi.^  great,  large.     See  p.    146, 

note. 
Amangam.     II,  6.     Monster.     Aviangi.     See  p.  146,  note. 
Amangamek.     I,   14.     Manitos  or  large  reptiles.     II,  li.     Waters  of 

sea.     Amangemek,  a  large  fish. 
Amokolen.     Ill,  13.     Boating.     Amochol,  canoe  or  boat. 
Amigaki.     V,  21.     Long  land.     Afuangi,  great;  a/a',  land. 
Angelotawiwak.     I,  10.     Angels  also.     From  angebi,  to  die.     See  note 

to  the  passage. 
Angomelchik.     IV,  4.     The  friends  or  friendly  souls.     Jlfclec/iiischajtt, 
soul.    Z. ;  inelih,  corruption,  Z.,  and  angeln,  to  die  ;  "  the  souls  de- 
parted." 
Anup.     II,  I.     When.     /^rt«?</,  when  or  if  I  went.    Zeis.  6^;-d'OT.,p.  143. 

Doubtful. 
Apakachik.    Ill,  6.     Spreaders.    Apach  ischiechlon,  to  display,  to  attach 

oneself  to  or  upon.     K. 
Apakchikton.     IV,  11.     Spreading.     Stt  Apakachik. 
Apendawi.    IV,  26.     Useful  he.    Apendamen,  to  make  use  of;  apensuwi, 

useful,  enjoyable. 
Aptelendam.     HI,  9.     Grieving.     To  grieve  to  death.     Zeis. 
Askipalliton.     V,  43.     Must  make  war.     Aski,  must,  obliged,  and  pal- 

liton. 
AskiwaaL     IV.     They  must  go.     Aski,  must,  and  aan  or  aal,  to  go. 
Assinapi.     IV,  16.     Stone  man.     y^j-j-w,  a  stone ;  s/^,  a  man;  a  nomen 

gentile. 
Atak.     I,  24.     Beyond.     Attach,  beyond,  above.     Zeis. 
Atam.     HI,  8.     Let  us  go.     Atam,  let  us  go.     Z.  Gram. 


VOCABULARY.  235 

Attagatta.     IV,  31.     Unwilling.     AUa,  or  ma^^a,  negative -prefix;  ga^ta, 

to  want,  or  wish. 
Attalchinitis.     IV,  62.     Not  always  friend.     AUa,  neg.  prefix ;   niiap, 

friend,  or  our  friend. 
Attaminin.     IV,  28.     No  corn.     yi//a',  neg.  prefix ;  w^m,  berry  or  corn. 
Attasokelan.     IV,  28.     No  raining.     Atta,  neg.  prefix ;  sokeian,  rain. 
Awasagamek.     I,  4.     Much  heaven.     Awosegame,  heaven.     Z. 
Awesik.     I,  13.     Beasts.     Awessis,  a  beast. 
Awolagan.     V,  12.     Heavenly.     Awullakeiiim,  to  praise.    K. 
Ayamak.     IV,  15,  17.     The  great  warrior.    ^y«;«;«^«,  to  buy,  purchase. 

K. ;  from  aji,  take  it!  hence  "the  Buyer,"  or  "the  Seizer." 

Chanelendam.     Ill,  20.     Doubting.      Tschannelendam,  to  consider,  to 

be  in  doubt.    K. 
Chichankwak.     I,  10.     Souls  also.      Tschitschank,  soul. 
Chihillen.     Ill,    11.     Separating.      Tschitschpihieleii,   to   split  asunder; 

cf.  chipeu,  it  separates. 
Chikimini.     V,  52.     Turkey  tribe.     See  above,  p.  37. 
Chikonapi.     IV,   16.     Robbing  man.     Cheche,  to  rob,  R.  W.,  Key,  p. 

102. 
Chiksit.      Ill,    5.     Holy.      Kschiechek,    clean;    kschiechmichsopannik, 

holy.     Z. 
Chilili.     IV,  10,   12,  15.     Snow-bird.     Chilili,  snow-bird,  Heck.     Ind. 

Names,  p.  363. 
Chingalsuwi.     IV,  30.     Stiffened  he.      Tschingahti,  stiff. 
Chintanes.     Ill,  4.     Strong.     Tsckintamen,  strong.    Z. 
Chitanesit.     Ill,  5.     Strong.      Tschiiani,  strong.     K. 
Chitanitis.     IV,  51.     Strong  friend.      Tschitani^^ixovi'g;  wz'/zV,  friend. 
Chitanvs^ulit.     IV,   45.     Strong   and   good.     Tschitani,   strong;    lunlit. 


Cholensak.     I,  13.     Birds.      Tscholens,  bird. 

Dasin.     II,  12.     Daughter.     N^danilss,  my  daughter. 

Danisapi.     111,19.     Daughters  of  man.     .A^V««/m,  my  daughter ;  ape, 

man. 
Delsin.     I,  8.     Is  there.      WdeUsin,  he  is  or  does  so.    Zeis.    Gram., 

p.  117. 
Delsinewo.     HI,  5.     They  are.     Wdelhinewo,  they  are  or  do  so.    Zeis. 

Gratn.,  p.  117. 

Eken.     II,  2.     Together.     Probably  an  error  for  nekama,  those. 
Elangomel,    V,  38.     Friendly  to  all.     Elango7nellan,  my  friend.     Z. 
Elemamik.     I,  3.     Everywhere,    Elemamek,  everywhere.     Z. 


236  THE    LENAPE   AND   THEIR    LEGENDS. 

Elendamep.     I,  20.     Thinking.     On  elendam,  see  above,  p.  100. 

Eli.  1,21.  While.  ^//,  because,  then,  so,  that.  K.  Also  a  superlative 
prefix,  as  eli  kimi,  very  privately. 

Elmusichik.     IV,  4.     The  goers.     Elemussit,  he  who  goes  away.     Z. 

Elowaki.  Ill,  17.  Hunting  country.  Eluwak,  most  powerful.  Z.  In 
this  word  and  in  elozvapi,  Rafinesque  mistook  the  meaning  of  the 
prefix.     Compare  elowichik. 

Elowapi.  Ill,  19.  Hunting  manly.  Eli,  intensive,  best  or  most,  and 
ape,  man,  or  perhaps  wapi,  knowing. 

Elowichik.  Ill,  4,  5,  6.  Hunters.  From  allauwin,  to  hunt.  Z. ;  allau- 
witaa,  let  us  go  hunting.     H. 

Eluwi.  Ill,  5.  Most.  The  superlative  form  eli,  with  the  substantive 
verb  suffix,  wi. 

Eluwiwulit.     IV,  36.     The  best.     From  eluwi,  and  wulit,  good. 

Enolowrin.  IV,  9.  Things  who.  Doubtful,  perhaps,  nantte,  those; 
owini,  beings,  people. 

Epallahchund.  V,  53.  Failer,  who  fails.  Pallikiken,  \.o  ^oo'i  ^xm%%; 
palliaan,  to  go  away. 

Epit.  I,  8.  Being  there.  I,  24.  At.  This  is  a  suppositive  fonn  from 
achpiii,  called  the  "adverbial"  by  Zeis.,  Gram.,  p.  115,  who  trans- 
lates it  "  where  he  is."  It  may  also  be  translated  by  the  preposition 
"at."  See  Heckewelder,  Correspondence  zoith  Duponceau,  Letter 
XXI. 

Eshohok.     II,  7.     Much  penetrate.     Eschoochwen,  to  go  through.     Z. 

Essop.     I,  2,  3.     He  was. 

Essopak.  1,17.  Were.  II,  l,  2.  Had  become.  A  form  from /wj-z«, 
to  be  or  do  so. 

Ewak.     Ill,  3.     They  go.     Ewak,  they  go.     Z. ;  from  aaji,  to  go. 

Ewenikiktit.  V,  60.  Who  are  they  ?  Auwenik,  who  are  they  ?  Z.  Gram., 
116.  The  term  ^7wz«?c^j  was  that  applied  to  the  whites  in  general 
by  the  New  England  Indians.  The  Abbd  Maurault  derives  it  from 
aSeni,  who,  uji,  whence;  =  whence  come  they?  Histoire  des  Abena- 
kis,  p.  10. 

Gahani.     II,  10.     Shallow  water.     Gahan,  shallow.     K. 
Gaho.     I,  12.     Mother.     See  Nigoha. 

Gandhaton.  IV,  7.  Concealing  or  hiding  themselves.  Gandhatton, 
to  hide,  to  conceal.    K. 

Ganshowenik.  V,  50.  Noisy  place  (Niagara).  Ganschewen,  to  roar, 
to  make  a  great  noise,  Z. ;  or  from  kattti.     See  above,  p.  73. 

Gattamin.  1,19.  Fat  fruits.  A^'^a/^aw^'w,  I  wish,  desire.  Z.  See  note 
to  passage. 

Gattawisi.  V,  25.  Becoming  fat.  Gatla,  do  you  want  ?  Z. ;  gattawisi, 
becoming  fat,  proper  form  of  Catawissa.  Heck.,  Ind.  Names,  p.  360. 
See  note. 


VOCABULARY.  237 

Gentikalanep.  IV,  39.  Festivals  he  made.  Kanti,  to  sing  and  dance. 
See  p.  73. 

Gichi.     II,  5.     Ready.     See  the  root  kick,  p.  102. 

Gikenopalat.  V,  23.  Great  warrior.  Gischigin,  to  be  born;  netopa- 
lisak  ^=  warrior.     Z. 

Gishelendam.  IV,  62.  Conspiring.  Gischelendam,  to  hatch  or  medi- 
tate something  good  or  bad.     See  p.  103. 

Gishikin.     II,  9.     Being  born.     Gischigin,  to  be  born.     See  pp.  102-3. 

Gishikshawipek,  V,  26.  Sun  salt  sea.  Gischihan,  to  make ;  schejek, 
wampum. 

Gishuk.     I,  5.     Sun.     See  p.  103. 

Gotatamen.     IV,  51.     He  desires.     N''gattamen,\v^zxvi,orv^'via..    Z. 

Gunehunga,  IV,  33.  They  tarry.  Guneunga,  they  stay  long.  Heck., 
Ind.  Names,  p.  365. 

Gunehungtit.     IV,  61.     They  settle.     Gunehunga,  they  stay. 

Guneunga.     Ill,  12,  20.     They  tarry.     See  Gunehunga. 

Gunitakan.     IV,  62.     Long-and-mild.     Guneu,  long. 

Gunokim.    IV,  22.    Long  while  fatherly.    Guno,  snow.   Z.    Ooch,  father. 

Gutikuni.  Ill,  18.  Single  night.  Gutti,  one;  nuktogunak,  one  night. 
R.  W. 

Hackung.    I,  2.     Above.     Hacki,  the  earth.    Z.    Hackimk,  on  or  at  the 

earth.  Raf.  translates  it  as  hockung,  the  place  above,  the  sky,  heaven. 

Camp. 
Hakhsinipek.     Ill,   17.     On  hard,  stony  sea.     Achsitt,  a.  stone;  pek,  a. 

sea.     It  may  mean  "stony  sea;"  but  in  the  connection  I  think  it  is 

metaphorical  "  stone-hard,"  i.  e.,  frozen  sea. 
Hakik.     I,  4.     Much  land.     Hacki,  the  earth.    Z. 
Hallemiwis.     I,  3.     Eternal  being.     Hallemiwi,  eternally.    Z. 
Hanaholend.     V,  24.     River  loving.     Atnhanne,  river.    H.    Ahoala,  to 

love. 
Hattanwulaton.     IV,  60.     He-has-possession.    Hattan,  to  have ;  wula- 

ton,  to  own,  to  possess. 
Huminiend.     IV,  25.     Corn  eater.     Pach-hamineu,  parched  and  beaten 

corn,  R.  W.,  whence  our  word  hominy, 

Ikalawit.     V,  55.     Yonder  between.     Ikali,  thither. 
Init'ako.     I,  21.     Worship   snake.     Aan,  to   come;    aki,  earth.     Raf. 
derives  the  suffix  from  achgook,  snake. 

Italissipek.  IV,  28.  Far  from  the  sea.  Ikalissi,  further,  more;  pek, 
standing  water,  or  sea. 

Janotowi.      IV,  9.     True-maker.      IVnutikowi,   he    keeps   watch.     Z. 

Doubtful. 
Jinwis.     I,  II.     Man-being.     See  note  to  passage. 


238  THE    LENAPE    AND    THEIR    LEGENDS. 

Kamik.  1,24.  Age  or  foretime.  "  A^w?]^-^  at  the  end  of  words,  alludes 
to  the  ground."  Baraga,  Otch.  Die.  Gamunk,  on  the  other  side  of 
the  water.     Z. 

Kelik.     in,  3.     Much.     Comp.  Kwelik.     An  intensive  prefix. 

Kelitgeman.  V,  3.  Much  planting  corn.  Comp.  kelik ;  min,  corn  or 
berry. 

Kichipek.  V,  26.  Big  sea.  Kitschi,  great ;  pek,  a  body  of  still  water. 
See  p.  100. 

Kichitamak.    ¥,11,36.     Big  Beaver.     Kitschi,  ^^dX;  tamaque,\)Q'&.st.x. 

Kicholen.     111,14.     Big  bird.     Kitchi,^^2Lt;  t5chole7is,\i\x&. 

Kihillalend.     IV,  6.     Thou  killest  some.     NihiUan,  to  kill,  k\  thou. 

Kimi.     I,  21.     Secretly.     Kimi,  privately.    Z. 

Kiminikwi.     IV,  32.     Secretly  far  off.     Kimi,  privately. 

Kinchepend.     IV,  55.     Sharp  he  was.     Kineti,  sharp. 

Kipemapekan.  V,  47.  Big  Lake  going.  Kitschi,  great;  pek,  lake; 
aan,  to  go. 

Kitahikan.     I,  21.     Great  ocean.    Ill,  17.    Of  great  ocean.    Kiiahican, 

the  sea,  ocean.     Z. 
Kitanitowit.     I,  2,  3,  9.     God-Creator.     See  p.  218. 
Kitelendam.     Ill,  9.     Earnestly.     To  be  in  earnest.     Z. 
Kitohatewa.     V,  60.     Big  ships  or  birds.     Kito,  great ;  haten,  he  has. 
Kitshinaki.     IV,  13.     Big  firland.     Kitschi,  ^xqzX.,  ■axi^  shinaki. 
Kiwis.     I,  17.     Thou  being.     Kitschiwi,  truly,  verily.     Z. 
Kiwikhotan.     V,  48.     Visiting.     Kizviken,  to  visit. 

Kolachusien.    V,  6.     Pretty  bluebird.    Kola^=zmilit,^rt\.iy.    Doubtful. 
Kolakwaming.     IV,  29.     Fine  plain  at.      Wulit,  fine,  beautiful.     The 

sense  is  doubtful. 
Kolawil.     Beautiful  head.     IV,  5,  8.      IVutit,  fine ;  zvil,  head. 
Komelendam.     Ill,  11.     Having  no  trouble.     To  be  free  from  trouble 

or  care.     K. 

Kowiyey-tulpaking.  Ill,  20.  Old  turtle  land  at.  Kikey,  old.  K. 
Tulpe,  turtle.     Doubtful. 

Kshakan.  I,  7.  It  blows  hard.  Ill,  2.  It  storms.  Kschachan,  the 
wind  blows  hard.    K. 

Kshipehelen.  II,  16.  Water  running  off.  Kschippehellan,  the  water 
flows  rapidly,  a  strong  current.  Z.  Z.  also  uses  higih  hilleu,  the 
waterfalls.     Spelling  Book,  y>.  122. 

Kshipehelep.  I,  7.  It  ran  off.  K schippehelleup,  the  water  ran  off. 
Zeis.  Gram.,  p.  224. 

Ksin.     I,  20.     Easy.     Ksinachpo,  he  is  at  leisure. 

Kundokanup.  IV,  3.  Searching  when.  N'doniken,  I  seek,  or,  n'do- 
nam.     Z. 

Kwamipokho.  II,  16.  Plain  and  mountain.  Klampeecheneu,  it  is  still 
or  stagnant  water.     Z. 


VOCABULARY.  239 

Kwelik.     1,2,4.     Much  water.     1,7.     Deep  water.     Quenek^kwelek, 

long,  extended.     Z.     Compare  kelik. 
Kwitikwond.     IV,  31.     Reprover.     Quittel,  to  reprove.     Z. 

Lakka  welendam.     Ill,  8.     Troubled  or  afraid.     Lachan   welendam, 

to  be  troubled  in  mind.     K. 
Lamatanitis.     V,  44.     Lamatan  (Huron),  friends.     See  above,  p.  16. 
Lanewapi.     Ill,  19.     Eagle  manly.      Woapalanne,  bald  eagle.     Z. 
Langomuwak.     V,  60.     Friendly  they.     Langainit  winaxti,  he   looks 

friendly.     Z. 
Langomuwi,     V,  54.      Friendly  he.     Langundo,  peaceful.     Z.     From 

langan,  light,  easy. 
Langundit.     V,  32.     Made  peace.     Langundo,  peaceful. 
Langundo.     V,  I.     Peaceful.     Langundo,  peaceful.     Z. 
Langundowi.     IV,  18.     Peaceful  he.     See  above. 
Lapawin.     IV,  40.     Whitened.     Lappi,  again ;  pawa,  rich. 
Lappimahuk.     IV,  41.     Again  there  is  war.     Za//?,  again;  viachtage- 

wak,  they  are  at  war.     Z. 
Lappinup.     I,  9.     Again  when.     Mr.  Anthony  translates  this  "  again  he 

spoke;"  apionen,  to  SY>&3k..     Zeis. 
Lapihaneng.     V,  27.     Tide  water  at.     Za//z,  again;  amhatme,  flowing 

water.     H. 
Lekhihitin.     V,   5.      Writer   writing.      Lekhiket,   writer;    lekhiken,    to 

write.     K. 
Leksahowen.     IV,  23.     Writing  who.     Lekhasik,  written.     K. 
Lennowak.     I,  11,  18.     Men.     II,  i,  5.     Men  also.     Lenno,  man. 
Lessin.     Ill,  4.     To  be.     Lissin,  to  be  or  do  so. 
Linapi-ma.     II,  14.     Men  there.     Lenape,  with  suffix  7na,  there. 
Linapioken.     IV,  i.     Men  fathers.     Qy.  "The  fathers  of  the  Linapi." 
Linkwekinuk.     V,  19.     Looking  well  about.     Linquechin,  to  look,  be- 
hold ;  linqtiechinock  !  Look  here,  behold  !     Z. 
Linnapewi.     Ill,   i.     True   manly.     Ill,  7.     True   men.     "They   are 

Lenape." 
Linni  wulamen.     IV,   63.     Man   of    truth.     Lenno,   man ;    2uulamen. 

See  p.  104. 
Linowi.     II,  10.     Men.     Lenno-wi,  he  is  a  man. 
Linowimokom.     II,  8,  13.     Of  men  grandfather.     Lenno,  TXizxv;  moho- 

mus,  grandfather. 
Lissilma.     IV,  5.     Be  thou  there.     Lissil,  imperative  of  lissin.    Zeis. 

Gi-am.,  p.  118. 
Lohxin.     II,  9.     To  move  and  dwell.     Loivin,  to  pass  by.    K.    Lauch- 

sin,  to  walk,  to  live.     Zeis.  Gram.,  p.  132, 
Lokwelend.     V,  15.     Walker.     Lauchsin,  to  live,  to  walk. 
Lowako.     V,  16.     North  snake.    Lowan,  winter;  aki,  land. 


240  THE    LENAPE   AND    THEIR   LEGENDS. 

Lowaniwi.     IH,  6,   il,  i6.     Northerlings.     Lowan,   winter;    lowaneu, 

north.     Z, 
Lowanaki.     IH,  7.     North  country.     Lowan,  winter ;  aki,  land. 
Lowanapi.     Ill,  19.     Northern  manly.     Lowan,  winter;  ape,  man;  a 

nomen  gentile. 
Lowanipekis.     IV,  61.     North  of  the  lakes.    Lowan,vi'\xA&x\  pek,\zk.^; 

or  lowan,  ape,  man;  aki,  land,  "the  land  of  the  Northern  men." 
Lowank  warn  ink.    111,3.    In  northerly  plain.    Zowaw,  winter  or  north ; 

weme7ique,  as  we  came  from.     Z. ;  with  the  locative  suffix  7tk. 
Lowanuski.     IV,  45.     Northern  foes.     Lowan,  north  or  winter. 
Lowaponskan.    V,  50.     North  walker.    Zijwaw,  winter ;  north ; /o/wjz'w, 

to  walk.     Z. 
Lowashawa.     IV,   41 ;    V,    59.      North    and    south.     Lowan,   north ; 

skawatio,  south. 
Lowushkaking.     V,  18.     North  land  going.     Lo7i> an,  north;  a>^z,  land. 

Doubtful. 
Luchundi.     Ill,  14.     They  saying.     Luehiindi,  they  say,  or,  it  is  said. 

Z.  Gram.,  p.  175. 
Lumowaki.     Ill,  7.     White  country.     Loafnoe,  long  ago,  ancient ;  aki, 

land. 

Lungundowin.  II,  3.  Peaceful  or  keeping  peace.  Langundowi, 
peaceful. 

Lusasaki.     Ill,  10.     Burned  land.     Z/«i-m,  to  burn ;  htsasu,\)ii.Tsx\..    Z. 

Machelinik.     IV,  58.     Many  places  or  towns.     Macheli,  much.     K. 

Machigoklos.     IV,  38,     Big  owl.     Macheu,  great ;  goklos,  owl. 

Machiton.  II,  3.  Spoiling.  Matschihilleu,  spoiled.  K.  Matschiton, 
to  spoil  something,  to  make  mischief.    Z.  Gt-am.,  p.  222. 

Machitonanep.  IV,  17.  Much  warfare  then.  Made  mischief.  See 
Ante. 

Madawasim.     IV,  34.     Great  meadow.     Malta,  no,  not;  assin,  siont. 

Mahiliniki.  V,  46.  There  was  Hilinis.  Perhaps  "  Illini,"  the  Chipe- 
ways  or  Illinois. 

Mahongwi.  V,  31.  There  Hong  (Mengui)  or  lickings.  Mengwe? 
See  p.  14. 

Mahongwipallat.     V,  53.     Mengwi  was.     See  last  word. 

Mahongwichamen.     V,  54.     Mengwi  frightened. 

Makatapi.     IV,  16.     Blacking  man.     Jlfackit,hz.A,  e.\\\;  ape,  msin. 

Makdopannik,  V,  4,  and  Makdupannek,  II,  11.  They  were  many. 
A/ac/ieli,  many. 

Makeleyachick.     V,  9,     Many  going.     See  above. 

Makelohok.     IV,  48.     They  are  many.     See  above. 

Makeliming.  V,  6.  Much  fruits  at.  Macheletnuwi,  honorable,  pre- 
cious.   K.     Ox  macheli,  nxMch;  »««,  fruits. 


VOCABULARY.  241 

Makelining.     V,  8.     Much  river  at.     Machelensin,  to  be  proud  or  high- 
minded.     K.     Or,  macheli,  much  or  many;  amhanne,  rivers,  "the 

place  of  many  streams." 
Makelima.     IV,  56.     Much  there  is.     Macheli,  much  or  many. 
Makelinik.     V,  7.     Many  towns.     Macheli,  mzxiy;  wik,  \io\x5ts. 
Makeliwulit.    V,  38.    Much  good  done.    Macheli,  much ;  wulit,  good. 
Makelomush.     V,  41.     Much  honored.     Machelemtixit,  he  that  is  hon- 
ored.    Z. 
Makhiawip.     V,  27.     Red  arrow.     Machke,  red. 
Makimani.     I,  14.     Bad  spirit.     Machi  manito,  the  bad  manito. 
Makonowiki.     V,  46.     There  was  Konowis.     Qy.  Achgunnan,  he  is 

clothed.     Z.     Mach,  =  red ;  mecaneu,  dog. 
Makowini.     I,    14;    II,    l.     Bad   beings.     Mach,    from    machtit,   bad; 

owini,  q.  v. 
Makpalliton.      V,    15.      Much   warfare.      Macheli,   much,    and   palli- 

ton,  q.  V. 
Maktapan.     I,  23.     Bad  weather.     Machtapan,  stormy  weather.     K. 
Maktaton.    I,  22.    Unhappiness.    Machtatemantoagan,  unhappiness.    K. 
Mangipitak.     IV,    22,      Big  teeth.      Atnangi,   big,   great ;    wipit,   his 

teeth. 
Mani.     I,  8.     Made.     Maniton,  to  make. 
Manito.     I,  9,  10.     He  made.     II,  12.     Spirit.     See  notes. 
Manitoak.     I,  9,  17.     The  spirits  or  makers. 
Manup.     IV,  i.     There  were  then.     Doubtful.     Comp.  anup. 
Mapawaki.     V,  22.      There    is   rich   land.      Fawa,    rich;    aki,   land. 

Doubtful. 
Mashawoniki.     V,  46.     There  was  Shawonis.     Meshe,  great,  in  comp. 
Mashkipokhing.     IV,  7.     Bear  hills  at.     Machk,  bear;   but  probably 

from  maskiek.  Chip,  mashkig,  swamp  or  marsh,  and  pachhink,  the 

division  or  valley  between  the  mountains. 
Maskaboush.     II,   8.     Strong   hare.     Maskan   and  wabos,  hare.     See 

ante,  p.  130. 
Maskan.     II,   i,  2,  5,   16.     Powerful   or   dire.     Mechek,   great,   large; 

mangain,   Nant.    mashka.   Chip,    strong.     Maskane,   strong,   rapid. 

Heck.,  Ind.  Names,  p.  355. 
Maskanako,     II,  i,  2,  5.     Strong   snake.     Maskan,  large    or   strong; 

achgook,  snake. 
Maskansisil.     IV,  37.     Strong  buffalo.     Maskan,  and  sisil. 
Maskansini.     IV,  43.     Strong  stone.     Maskan,  and  assin,  a  stone. 
Maskekitong.    V,  28.    Strong  falls  at  (Trenton).    Maskan,  z.x\A  kiihanne, 

main  stream.     See   Heck.,  Ind.  Names,  p.  355,  where  this  word  is 

given  and  analyzed. 
Matemik.     IV,  20.     Builder  of  towns.     Malla,  not;  meguik,  hlood.    Z. 
Matta.     II,  3.     Not.     Malta,  no,  not. 


242  THE    LENAPE   AND    THEIR    LEGENDS. 

Mattakohaki.     V,    22.     Without   snake   land.      Matta,   not;    achgook, 

snake ;  aki,  land. 
Mattalogas.     I,   22.     Wickedness.      Machtit,  bad,    evil;    niattalogaso- 

wagon,  a  sinful  act.     Zeis.  Grarn.,  p.  103. 
Mattapewi.     II,  4.     Less  man.     Mattapeti,  he  is  not  at  home.     Z. 
Matemenend.     IV,  36.     There  07-  now  Tamenend.  . 
Mawulitenal.     V,  22.     There  is  good  thing.      Wtilit,  good. 
Mayoksuwi.     IV,  53.     Of  one  mind.     Alazvat,  one,  only  one.     K. 
Mboagan.     I,  23.     Death.     APboagan,  death.     Z. 

Mekenikink.     I,  21.     On  earth.     Much,  prefix  indicating  evil  or  mis- 
fortune, from  tnachtit. 
Mekwazoan.     II,  4.     Fighting.     Mechtagan,  to  fight.     K. 
Menak.     I,  8.     Islands.     Alenafey,  an  island. 
Menalting.  IV,  4,42.  In  assembly  met.  yJ/«;ar////«,  to  drink  together.  K. 

Alendltink,  the  place  vi^here  we  drank.     H.  Ind.  Names,  p.  371. 
Menapit.     11,8.     At  that  island.     Menaiey,\s\^xiA;  epil,sX. 
Meshautang.     Ill,  3.     Game.     Mechtit,  much;   achtu,  deer.     Z.     In 

the  N.  J.  dialect,  deer  is  aatu ;  hence  the  meaning  is  "many  deer." 
Messisuwi.    IV,  44.     Whole  he.     Metschi-schawi,  very,  ready.     Z. 
Metzipannek.     II,  11.     They  did  eat.     Milzopantii k,  ih&y  have  eaten, 

Zeis.  Gram.,  p.  124. 
Michihaki.     IV,  3.     Big  land.     Mechti,  much ;  aki,  land. 
Michimini.     IV,  34.     Much  corn.     Mechtil, -awiohy,  wm,  edible  fruit. 
Milap.    1,12,13.     He  gave  him.    Alil  or  miliin,  io  g^\t.    The  terminal 

/  marks  the  preterit. 
Minigeman.     IV,  25.     Corn  planting.     Mm,  edible  fruit ;  for  corn,  see 

p.  48. 
Minihaking.     IV,  24.     Corn  land  at.     Min,  edible  fruit ;  aki,  land. 
Minsimini.     V,  52.     Wolf  tribe.     See  p.  36. 
Mitzi.     I,  19.     Food.     Mitzin,  to  eat. 

Mokol.     11,12.     Boat.     Amochol,  :i.ho^i.     Zeis.  Gram.,Y>-  loi. 
Mokolakolin.     V,  17.     In  boats  he  snaking.     See  above.     Aki,  land. 
Mokom.     V,  17.     Grandfather.     Mtickomsena,  our  grandfather.     Z. 
Mokolmokom.     V,  17.     Boats  grandfather.     Amochol,  boat;  mtichom, 

ancestor. 

Moshakwat.     I,  7.     It  clears  up.     Aloschhakquat,  clear  weather.    K. 
Mukum.     I,  II,     Ancestor,     .i^/wc/^ow^j,  grandfather.     K. 

Nahiwi.     II,   10.     Above  water  or  afloat.     Nahiwi,  down  the  water, 
down  stream.     K. 

Nakhagattamen.     V,   52.      3   desiring.     Nacha,  three ;   gatta?nen,  to 
wish. 

Nakkalisin.     V,  52.     3  to  be.     A^acha,  ih.xeQ;  /issin,  to  he  or  do  so. 


VOCABULARY.  243 

Nakopowa.     Ill,  8.     The  snake  priest.     Patua,  priest.     See  above,  p. 

70.     The  prefix  doubtful. 
Nakowa.     II,  6.     Black  snake.     Nachoak,  three  persons.     Z. 
Nakowak.     I,  14.     Black  snakes.     Nachohaneu,  he  is  alone.     Z.     Suk- 

achgook,  black  snake.     Z.     Doubtful. 
Nallahemen.      Ill,  13.      Navigating.      Nallahemen,   to    boat    up   the 

stream.     K. 
Nallimetzin.     IV,  29.     At  last  to  eat.     Nail,  that,  at  last;  mitzin,  to  eat. 
Namenep.     I,  20.     Pleased.     Namen,  to  know,  understand. 
Namesaki.     IV,  14.     Fish  land;  Namaes,^%\^;  «/^2,  land. 
Namesik.     I,  13.     Fishes.     Namessall,  fishes.     Zeis.  Gram.,  p.  loi. 
Namesuagipek.     Ill,  12.     Fish  resort  sea.     Namaes,'i\^\  pek,\'sk^. 
Nanaboush.     II,  8,  13.     Nana-hare.     See  p.  130. 
Nantine.     I,  19.     The  fairies.     Naten,  to  fetch.     Z. 
Nantinewak.     I,  18.     Fairies  also.     PI.  form  from  naten,  to  fetch. 
Nekama.     IV,  9,  10,  19.     Him.     Him,  them. 
Nekohatami.     IV,  35.     Alone  the  first.     Netatni,  the  first. 
Nemassipi.     IV,  49.     Fish  river.     Namaes,^^;  sipi,xvitx. 
Nenachihat.     V,  58.     Watcher.     Nenachgistawachtin,  to  listen  to  one 

another,  to  hear  one.     K.     Hence  hearer. 
Nentegowi.     V,  16.     The  Nentegos.     Nentego  is  the  proper  name  of 
the  Nanticokes,  who  inhabited  the  eastern  shore  of  Maryland.     See 
p.  22. 
Netamaki.     I,  24.     First  land.     Netatni,  first ;  aki,  land. 
Netami.     I,  12,  18,  19.     The  first.     Netami,  the  first.    Z.  Gram.,  p.  108. 
Nguttichin.     Ill,    16.     All  agreed.     ' Nguttitehen,  to  be  of  one  heart 

and  mind.     Z. 
Nigoha.     I,    18.     Mother.     Ngahomes,  my  mother.     See   Zeis.  Gram., 

p.  100. 
Nihantowit.    11,4.    Dead  keeper.  ' Nihillowei,  mmdertx  {nihillajiowet). 

See  p.  102. 
Nihillanep.     IV,  43.     He  killed.     See  p.  102. 
Nihillapewin.      Ill,    11.       Being    free.      Nihillapewi,   free.     Z.      See 

p.  loi. 
Nihillen.     Ill,   15.     To  kill  or  annihilate.     Nihilla,  I  kill.      Z.     See 

p.  lOI. 
Nijini.     I,  10,  19;  11,2.     The  Jins.     iV?^,  these,  those.     K.     Nigani, 

the  first,  the  foremost.     Z.     See  notes. 
Nillawi.     HI,  18.     By  night  or  in  the  dark.     Nipahwi,  by  night.     Z. 
Nipahum.     I,  5.     Moon.     Nipahump,  moon,  Min. 
Nishawi.     II,  3.     Both.     Nischa,  two. 
Nitaton,     IV,  11.     To  be  able.     To  know  how  to  do  it.     Z. 
Nitatonep.     IV,  43.     He  was  able.     See  above.     Preterit. 


244  THE    LENAPE   AND   THEIR   LEGENDS. 

Nitisak.     I,  i6.     Friends.     Nitis,  confidential  friend.  (Heck,  p.  438.) 
Nitilowan.     IV,  54.     Friends  of  north.     Nitis,  and  lowan,  north. 
Nolandowak.     IV,  49.     Lazy  they.     Nolhand,  lazy.     K. 
Nolemiwi.     I,  3.     Invisible.     Invisible.     Z. 

Nungihillan.    Ill,  10.     By  trembling.     Nungihillan,  to  tremble.    K. 
Nungiwi.     IV,  64.     Trembling  he.     See  above. 

Okwewi.     I,  18.     Wives.     Ochquewak,  women.     Z. 

Okwisapi.     Ill,  19.     With  vi^ives  or  women  of  man.     OcJiqiie,  woman; 

ape,  man. 
Oligonunk,     IV,   29.     Hollow  mountain  over.      Wahlo,  a  cavern  or  a 

hollow  between  hills.     Oley,  in  Berks  county.  Pa.,  the  name  of  a 

Moravian  settlement,  is  from  this  root. 
Olini.     Ill,  18.     The  men  or  people.     From  root  ni,  p.  loi. 
Olumapi.     IV,  23.     Bundler  of  written  sticks.     See  p.  161. 
Onowutok.     V,  12.     Prophet.     Owoatan,  to  know.     K. 
Opannek.     Ill,  16.     They  went.     From  aan,  to  go,  and  perhaps  with 

prefix  wab  or  op,  east. 
Opekasit.     IV,  47.     Easterly  looking.      Waopink   or  opilnk,  opossum. 

From  the  root  wab,  white.     See  p.  43. 
Opeleken.     I,  8.     It  looks  bright.     Root  ivab  or  op.     See  last  word. 
Otaliwako.     V,  43.     There  snake  or  Otalis  (Cherokis). 
Otaliwi.     V,  56.     Cherokees  of  Mts. 

Ouken.     Ill,  12.     Fathers.      Ochwall,  his  father.     Zeis.  Gram.,  p.  loo. 
Owagan,  I,  22,  or  Owagon,  I,  7.     Deeds,  action.     A  verbal  suffix.    See 

p.   lOI. 
Owak.    I,  4.     Much  air  or  clouds.    An  error  for  woak,  and.    Comp.  Zeis. 

Spelling  Book,  p.  122. 
Owanaku.     I,  2.     Foggy.     Awonn.    Z.     Atian,  N.  J.,  fog. 
Owini.    I,  12.    First  beings.     I,  16;  11,5,9.     Beings.     Rafinesque  says 

of  this  word,  that  it  "may  be  analyzed  o-wi-ni,  'such  they  men'  or 

beings."     It  would  seem  to  be  a  form  of  the  substantive  verb  termi- 
nation wi. 

Owinkwak.     I,  10.     First  beings  also.     Owini,  and  wak,  and. 

Paganchihilla.     IV,  59.     Great  fulfiller.     Pachgikillan,  to  break,  break 

asunder.     K. 
Pakimitzin.     V,  49.     Cranberry  eating.     Pakihin,  cranberries;  mitzin, 

to  eat. 
Pallalogas.     I,  22.     Crime.    Pallalogosawagan,  crime,  evil  deed.     Zeis. 

Gram.,  p.  103. 

Palliaal.     Ill,  9.     Go  away.     The  same.     Zeis.    Gram.,   p.    243.     An 
imperative  ;  but  not  so  used  in  the  text. 


VOCABULARY.  245 

Pallihilla.     IV,  56.     Spoil  and  killing.     From  pallilissin,  to  do  wrong. 

Zeis.  Gram.,  p.  243. 
Palliton.     II,  3.     Fighting.     II,  5.     To  destroy  or  spoil.     II,  7.     Much 

spoiling  or  destroying.     Palliton,  to  do  ill,  to  spoil.     Zeis.  Gram., 

p.  222. 
Pallitonep,     IV,  44,  46.     He  war  made.     It  is  the  imperfect  Qi palliton, 

to  despoil,  fight. 
Pallitonepit.     IV,  47.     At  the  warfare.     Preterit  of  the  above. 
Palliwi.     II,  16.     Elsewhere.     Ibid.     Z. 
Palpal.     II,  12.     Come,  come.     Palite,  when  he  comes.     Z. 
Paniton.     II,  15.     Let  it  be.     Paliton,  to  spoil,  injure.     Z. 
Pataman.     II,  15.     Praying.     Pataman,  to  pray.     K. 
Pawanami.     V,  14.     Rich  water  turtle.     Pawalessin,  to  be  rich. 
Pawasinep.     Ill,  13.     Rich  was.     Pawa,  rich. 
Payat.     I,  23.     Coming.     Paan,  to  come.     Conjugated  in  Zeis.  Gram., 

p.  148.     Payat,  he  who  comes  or  is  coming.     From  the  root  an,  to 

move.     Cf.  Aan. 
Payat-chik.     I,  22.     Coming  them.     See  above. 
Payaking,     III,  20.     Coming  at.     See  above. 
Payat  payat.     II,  12.     Coming,  coming.     See  above. 
Pechimin.     Ill,  10.     Thus  escaping.     Pack-,  to  separate,  divide,  to  split 

asunder. 
Pehella.     II,  7.     Much  water  rushing.     II,  10.     Flood.     See  Kschippe- 

hellen. 
Peklinkwekin.     V,  59.     Sea  looking.     Pek,  still  water,  lake,  sea. 
Pekochilowan.     V,  23.     Near  north.     Lowan,  north. 
Pemaholend.     IV,  20.     Constantly  beloved.     Ahoala,  to  love. 
Pemapaki.     IV,  14.     Lake  land.     Apparently  for  memippekink,  at  the 

lake. 
Pematalli.     V,  17.     Constant  those.      7a//z,  there. 
Penauwelendamep.     II,  5.     Resolved.     Penauwelendam,  to  consider 

about  something.     Z. 
Penkwihilen.     II,  16.     It  is  drying.     Penqtdhillen,  dried.     K. 
Pepomahemen.     V,  8.     Navigator  up.     Doubtful. 
Petonep.     II,  6.     He  brought.     Peton,  to  bring.     Z. 
Peyachik,     III,  4.     Comers.     See  Payat. 

Pikihil.     Ill,  10.     Is  torn.     Pikihillen,  torn,  rent  in  pieces.     K. 
Pilwhalin.     IV,  21.     Holy  goer.     Pilhik,  clean,  pure. 
Pimikhasuwi.     IV,  57.     Stirring  about  he. 
Piskwilowan.     V,  31.     Against  north.      Tipis qui,  a.ga.mst.     Z.     Lowan, 

north. 

Pitenumen.     V,  39.     Mistaken.     Pitenummen,  to  make  a  mistake.    Z. 


246  THE    LENAPE    AND    THEIR    LEGENDS. 

Pohoka.     II,  7.     Much  go  to  hills.     Pokawachne,  creek  between  two 

hills.     The  word  does  not  refer  to  hills,  but  to  the  division,  cleft  or 

valley  between  hills. 
Pokhapokhapek.     Ill,  12.     Gaping  sea.     Pocqiieu,  a  muscle,  clam.     Z. 

An  important  article  of  food  to  the  natives ;  pek,  a  lake  or  sea. 
Pokhakhopak.     Ill,  17.     At  gap  snake  sea.     See  above. 
Pokwihil.     Ill,  4.     Divided  or  broken.     Ill,  10.     Is  broken.     Poqui- 

hilleii  or  poqidecheu,  broken.     K.     The  root  is  pack,  to  split,  divide. 
Pomisinep.     IV,  52.     Went  or  passed.     Pomsin,  to  walk.     K. 
Pommixin.     II,  9,  10.     Creeping.     Po7nmisgeii,  to  begin  to  walk ;  pom- 

^mixin,  to  creep.     K. 
Ponskan.     Ill,  18.     Much  walking.     Pommatichsin,  to  walk. 
Powa.    HI,  4.    Rich,  for  Pawa,  rich,  etc.    See  p.  70.     See  words  under 

pawa. 
Powako.     I,  21.     Priest  snake.     See  above. 
Powatanep.     IV,  39.     Pontiff  was.     See  above. 
Powatapi.     Ill,  19.     Priest  manly.     See  above. 

Psakwiken.     HI,  i.     Close  together.    Psakquiec/ien,c\osziogti\\er.    K. 
Pungelika.     V,  31.     Lynx  well    like    (Eries).     Pongus,  sand  fly.     K. 

Doubtful. 
Pungusak.     I,  15.     Gnats.     Pojigiis,  sand  fly,  K. 

Sakelendam,     IV,  47.     Being  sad.     Sakqiielendam,  to  be  sad.     K. 

Sakima.     IV,  5.     King.     See  p.  46. 

Sakimachik.     IV,  26.     See  above. 

Sakimak.     IV,  17.     Kings.     See  above. 

Sakimakichwon.     V,  t,t,.     With  this  great  king.     See  above. 

Sakimalanop.     IV,  33.     King  was  made.     See  above. 

Sakimanep.     IV,  8,  9,  15,  18.     King  was.     See  above.     Preterite  form. 

Saskwihanang.     V,  24.     Susquehanah  (branchy  R.)  at.     See  p.  14. 

Sayewis.     I,  3.     First  being.     Schawi,  immediately,  directly.    Z. 

Shabigaki.     IV,  13.     Shore  land.     This  seems  a  more  correct  form  than 

Heckewelder's  scheyichbi.     See  p.  40. 
Shak.     I,  14.     But.     ScJiiik,  but. 
Shakagapewi.     IV,  64.     Just  and  upright  he.     Schachachgapewi,  he  is 

honest,  righteous.     K. 
Shakagapip.     IV,  19.     A  just  man  he  was.     Schachach,  straight;   here 

used  in  a  metaphorical  sense  for  just. 
Shawaniwaen.     IV,  12,  24.     South  he  goes.     Shawano,  south 
Shawanaki.     IV,  13.     South  land.     Shawano,  south;  «/^z,  land.     Zeis. 

gives  schawenneu  for  south. 

Shawanaking.     V,  10.     South  land  at.     See  above. 


VOCABULARY.  247 

Shawanapi.     Ill,  19.     Southern  manly.     Shawano,  and  ape,  man. 
Shawaniluen.     IV,  10.     South  he  saying.     Shawano,  and  luen,  to  say. 
Shawaniwak.     IV,  59.     South  they  go.     Shawano,  and  ewak. 
Shawanipalat.     V,  42.     South  warrior.     Shawano,  and  itapalat. 
Shavvanipekis.     IV,  60.     South  of  the  lakes.     Shawano,  and/^/§,  lake. 
Shawaniwi.     Ill,  6.     Southerlings.     Shawano,  with  suffix  wi. 

Shawanowi.     V,  10.     The  Shawani.     See  above. 

Shawapama.  IV,  17.  South  and  east  there.  Shawano,  wapan,  east, 
and  ma,  there. 

Shawelendamep.  II,  2.  Become  troubled,  Acqiiiwelendam,  tq  dis- 
quiet.    Z.     With  intensive  prefix  ksch. 

Shawoken.     Ill,  10.     So  far  going,     ^ir/z^wai,  weak? 

Shayabinitis.     V,  57.     Shore  friend.     See  next  words.     Nitis,  friend. 

Shayabian.  V,  37.  Shore  (or  Jersey)  going.  Schejek,  a  string  of 
wampum.     Z. 

Sheyabing.  V,  51.  At  New  Jersey  <7r  shore.  ^ir/^^jK/i^/^^?,  Indian  name 
of  New  Jersey.     (Heck.,  p.  51.)     See  p.  40. 

Shinaking.  Ill,  20;  IV,  i,  5.  At  fir-land.  Chip,  jin-goh,  spruce  fir. 
Bar.  Schind,  spruce.  Z.  Aki,  land ;  nk,  locative  termination,  "  the 
place  of  spruce  firs." 

Shingalan.     II,  2.     Hating.     Schingalan,  to  hate  somebody.     K. 

Shingalusit.  II,  2;  V,  56.  Foe,  foes.  Schingalusit,  enemy,  adver- 
sary.    K. 

Shiwapi.     IV,  27.     Salt  man.     Schwewak,%'zS.\.xix^z.t;  sthey,  salt. 

Showihilla.     IV,  7.     Weak.     Schawek,  weak. 

Shukand.     I,  20.     But  then.     Schukund,  only,  but  then. 

Sill.     HI,  3.     Cattle.     Sisili,  a  buffalo.     See  note  to  verse. 

Sin.     HI,  4.     To  be.     Lissin,  to  be  or  do  so. 

Sinako.     V,  16.     Strong  snake.     ^j«;z,  stone;  «/^z',  land. 

Sipakgamen.    IV,  55.    River  over  against.    Sipi,  river.    See  Agamunk. 

Sisilaki.     IV,  14.     Cattle  land.     Sisilianiuus,  a  buffalo,  N.  J. 

Sisilaking.     IV,  29.     Cattle  land  at.     Sisili,  buffalo ;  aki,  land. 

Sittamaganat.     V,  2.     Path  leader.     Pipe-bearer.     See  note  to  IV,  2. 

Sitwahikho.  II,  16.  Path  of  cave.  Tschitqui,  silent;  tschitquihille- 
wak,  they  are  silent.     Z. 

Slangelendam.     IV,  31.     Disliking.    Skattelendam,  to  loathe,  to  hate. 

Sohalawak.     I,  4,  5,  6,  14,  15  ;  IV,  23.     He  causes  them.     See  note, 

Sohalgol.     IV,  25.     He  causes  it.     See  last  word. 

Taquachi.     IV,  24.     Shiverer  with  cold.      Tachquatten,  frozen.     K. 
Takauwesit.     HI,   5.     The  best.      Tach,  together,  to  tie,  etc.     Hence 

united,  harmonious. 
Talamatan.     IV,  54,  61,  63,  64.     Hurons.     See  p.  16. 


248  THE    LENAPE    AND    THEIR    LEGENDS. 

Talamatanitis.     IV,  6i.     Huron  friends.     See  Lamatanitis. 

Talegachukang.     V,  19.     Allegheny  Mts.  going.     Doubtful. 

Talegaking,     V,  i.     Talega  land  at.     See  p.  230. 

Taleganah.     V,  14.     Talega  R,  at.     See  p.  230. 

Talegawik.     IV,  56.     Talega  they.     See  p.  230. 

Talegawil.     IV,    52.      Talega   head   or   emperor.     See   p.    230.      IVil, 

head. 
Talegawunkik.     V,  45.     Talegas  west  visitor.     See  p.  230.      Wunken, 

west ;  kiwiken,  to  visit. 
Talligewi.     IV,  50.     Talegas  or  there  found.     See  p.  229. 
Tamaganat.     IV,  55.     Leader.     Gelekmend ^=ihQ  leader.     Heck.  Ind. 

Names,  p.  392.     See  note  to  IV,  2. 
Tamaganena.     V,  2.     Chieftain  such  or  Beaver  leader.     Pipe-bearer. 

See  note  to  IV,  2. 
Tamakwapi.     Ill,   19.     Beaver  manly.     Tamaqiie.    Camp.     Ktemaque. 

Zeis.     A  beaver.     Mohegan,  amuchke,  Schmick. 
Tamakwi.     IV,  12.     Beaver  he.     See  last  word. 
Tamenend,  IV,  35  ;   Tamanend,  V,  32.     Affable  (beaver  like).     Teme- 

nend,  affable.     Heck. 
Tankawun.      V,   9.      Little    cloud.     Tangelensuwi,  modest,    humble ; 

tangitti,  small. 
Tapitawi.     II,  14.     Altogether.      Tachguiwi,  together.     Z. 
Tashawinso.     V,  51.     At  leisure  gatherer. 
Tasukamend.     IV,  19.     Never  black  or  bad.      Ta,  not,  suckeu,  black. 

Z. 
Tatalli.     II,  10.     Which  way  or  shall  there.     7a/a//z,  whitherwards.     K. 
Tawanitip.     V,  49.     Ottawas  made  friends;  nitis,  friend. 
Tellen.     IV,  17.     Ten. 
Tellenchen  kittapakki.     Ill,  18.     10,000. 

Tenche     kentit.      IV,    58.      Opening     path.      Tenk,    titit,    little.      K. 
Doubtful. 

Tendki.     111,8.     Being  there.     Tindey,^XQ.     Z.     Tenden,  Min.;  yawa- 

gan  tendki,  the  cabin-fires. 
Tenk  wonwi.     IV,  27,  30.     Dry-he.      Teng-  or  tenk-  ;=  little.     K. 
Thupin.     Ill,  2.     It  is  cold.      Teti,  it  is  cold.     K. 
Tihill.     Ill,  3.     Coolness.      Tillihan,  it  is  cool.     K. 
Topan.     Ill,  2.     It  freezes.      Tepan,  white  frost. 
Topanpek.     Ill,  16.     Frozen  sea.      7>/a«,  and ; /^^,  lake. 
Towakon.     IV,  46.     Towako.     V,  16.     Father  snake.     Tawa  and  aki, 

the  Ottawas  or  Twightees.     See  note  to  V,  16. 
Tsehepicken.     IV,  49.     Separated.     Tschetschpiechen,  to  separate.     K. 
Tulagishatten.     II,  9.     At  Tula  he  is  ready.     Tulpe,  turtle ;  gischatten, 

it  is  ready,  done,  finished. 


VOCABULARY.  249 

Tulamokom.     II,    13.     A   turtle's   grandfather.       Tidpe,   turtle.      See 
Mokom. 

Tulapewi.     II,  14.     Turtle  there.      Tidpe,  a  water  turtle.     K. 

Tulapewini.     Ill,  i.     Turtle  being.     See  above. 

Tulapima.     II,  14.     Turtle  there.      Tulpe,  and  ma,  there. 

Tulapin.     II,  10.     Turtle-back.      Tulpe,  turtle. 

Tulapit.     II,  8.     At  Tula  or  turtle  land.      Tulpe,  and  epit,  q.  v. 

Tulapiwi.     Ill,  7.     The  turtling.     Tulpe,  and  suffix  wi. 

Tulpenaki.     Ill,  7.     Turtle  country.      Tulpe,  and  aki,  land. 

Tulpewi.     11,15.     Turtle  he.     See  above.      Tulapezvi. 

Tulpewik.     I,  13.     Turtles.     See  above. 

Tumaskan.     IV,  42.     Wolf  strong.      Temnieu,  vcolf,  Z. 

Tumewand.     V,  29.     The  wolfers  (mohican).      Temineu,  wolf,  anit  = 
the  wolf  god,  or  magician. 

Tumewapi.     Ill,   19.     Wolf  manly.      Temmeu,  and  ape  man;  a  nomen 


Uchewak.     I,  15.     Flies.      Utschewak,  flies.     Z. 

Unamini.     V,  52.     Turtle  tribe.     See  p.  36. 

Unchihillen.     V,  39.     Coming  from  somewhere.    Untschihilleu  it  come  s 
from  somewhere  rapidly,  to  flow  out. 

Wagan.     II,  16.     Action.     See   Oiuagan. 

Wak.     I,  2.     And.     Id. 

Wakaholend.     IV,  ■^1.     Loving,  beloved.     Ahoalan,  to  love.     Woaka- 
holend.     Heck.     Ind.  Names,  p.  395. 

Wakon.     I,  21.     Snake  god.      Wachunk,  high  (Min.)     Perhaps  a  form 
of  akiuk,  earthward. 

Wallama.     IV,  40.     Painted.     See  p.  161. 

Wallamolumin.     V,  5.     Painted-booking.     See  p.  161. 

Wangomend.     V,  55.     Saluted.     Id.  Heck.     Ind.  Names,  p.  395. 

Wapachikis.     V.    57.     White   crab.      Woapeu,   white.      Z.      The  root 

wab,  wap,  or  op,  white,  light,  the   east,  etc.,  occurs   in   numerous 

words. 

Wapagumoshki.     V,  44.     White  otter.     See  above. 

Wapagishik.     IV,  48.     East  sun  or  sunrise.      Wap,  anA  gischuch. 

Wapagokhos.     IV,  8.     White  owl.      Wap,  and  gokhos,  owl.     Z. 

Wapahacki.     V,  37.     White  body.      Wap,  and  hackey,  body. 

Wapahoning.     V,   11.     White  Lick  at.      Wap.and.  mahoning.     Z.     A 
the  deer  lick. 

Wapakisinep.     V,  21.     East  land  was.      Wap,  and  aki,  land,  with  pre- 
terit suffix. 

Wapalaneng.     V,  2.     White  river  at.      Wap,  and   amhannink  at  the 
river. 

Q 


250  THE    LENAPE    AND    THEIR    LEGENDS. 

Wapala  wikwan.  V,  20.  East  settling  place.  Wap,  and  zuikwam, 
house. 

Wapallanewa.     IV,  2.  White  eagle.      Woaplanne,  the  bald  eagle.     Z. 

Wapallendi.     IV,  52.     East  some,      /f^^;/,  east;  aHende,  somQ. 

Wapanaki.     Ill,  18.     Eastern  land.      Wap,  east;  aki,  land. 

W^apanapi.     Ill,  19.     Eastern  manly.      Wap,  east  or  white;  ape,  ma.n. 

Wapaneken.     IV,  48.     East  going  together.      Wap,  east ;  see  Eken. 

Wapanen.     Ill,  9.     Easterly.      Wap,  east. 

Wapanand.     V,  29.     The  easters.      Wap,  east. 

Wapanichan.     IV,  32.     East  moving.      Wap,  east. 

Wapaniwaen.     IV,  12,  28.     East  he  goes.      Wap,  east;  aan,  to  go. 

Wapaniwi.  111,6,  16.  Easterlings.  Wap,  east;  wi,  substantive  verb 
suffix. 

Wapashum.  V,  45.  White  big  horn.  Wap,  white  ;  wschummo,  horn. 
Z. 

Wapasinep.  Ill,  13.  East  was  t;;-  bright.  JFap,  east;  preterit  termi- 
nation. 

Wapawaki.     IV,  51.     East  rich  land. 

Wapawullaton.     IV,  50.     East  possessing.      Wap,  east ;   zvitllaton,  to 

possess. 
Wapayachik.     V,  59.     White  or  east  coming.      Wap,  east ;  payat,  q.  v. 
Wapekunchi,  V,  40.     East  sea  from.      Wap,  east ;  doubtful. 

Wapkicholan.     IV,  38.     White  crane  or  big  bird.      Wap,  white;  tscho- 

len,  bird. 
Waplanowa.     Ill,  12.     White  eagle.      Woaplanne,  a  bald  eagle.     Z. 
Waplowaan.     V,  29.     East,  north,  do  go.      Wap,  east;    lowan,  north, 

aan,  to  go. 
^A^apsipayat.     V,  40.     Whites  coming.      Wap,  white ;  payat,  q.  v. 
Waptalegawing.     V,  20.     East  of  Talega  at.      Wap.  east ;  talega,  q.  v. 
Waptipatit.     IV,  41.     White  chicken.      Wap,  white;    tipatit,   chicken. 
Waptumewi.     Ill,  12.     White  wolf.      /r«/,  white ; /^ww^m,  wolf . 
Wapushuwi.     V,  3.     White  lynx  he.      Wap,  white. 
Wasiotowi.     V.  56.     Wasioto.     Doubtful. 

W'delsinewap.     I,  16.     Were  there.     Preterit  of  lissin,  to  be  so. 
Wekwochella.     IV,  30.     Much  fatigued.      Wiqiiehilla,  to  be  tired.     Z. 
Wellaki.     IV,  3.     Fine  land.      Wulit,  fine  ;  aki,  land. 
Wemaken.     Ill,  15.     All  snaking.      Wemi,3.\\;  aki,  land,  earth;    the 

whole  land. 
Wematan.     Ill,   14.     All  let  us  go.      Wemi,  and  ata7n,  q.  v. 

Wemelowichik.      V,    26.      All    hunters.       Wemi,   all;     elauwitschik, 
hunters. 

Wemi.     I,  7,  6,  16,  20.     All.     Id. 


VOCABULARY.  251 

Wemiako.     Ill,  8.     All  the  snakes.      IFemi,  all ;    achgook,  snake ;  or, 

aki,  land. 
Wemiamik.     V,  48.     All  children  (Miamis).     Doubtful. 
Wemichemap.     II,    12.     All    helped.      Wemi,    all;     mitschemuk,    he 

helps  me.     Z. 
Wemiguma.     I,  i.     Wemi,  all;  gutna,  sea  water.     See  note  to  passage. 
Wemiluen.     Ill,  15.     All  saying.      Wemi,  all;  hien,  to  say. 
Wemimokom.     II,  13.     Of  all  grandfather.      Wemi,  and  tnokom,  q.  v. 
Wemilowi.     IV,  53.     All  say.      Wemi,  all ;  bieti,  to  say. 
Weminitis.     IV,  35.     All  being  friends.     V,  33.    All  friendly.      Wemi, 

all;   nitis,  friends. 
Wemipalliton.     IV,  43.     To  war  on  all.      Wemi,  and  palliton,  q.  v. 
Wemima,     IV,  2.     All  there.      Wemi,  all;  ;««,  there. 
Wemilat.     IV,  58.     All  given  to  him.      Wemi,  and  miltin,  q.  v. 
Wemilo.     IV,  5.     All  say  to  him.      Wemi,  and  lueti,  to  say. 
Weminilluk.     IV,  15.     All  warred.      Wemi,  and  nihillan,  q.  v. 
Weminitik.     V,  48.     All  friends  or  allies.      Wetiii,  and  niiis. 

Weminungwi.     V,    31.     All    trembling.      Wemi  and    mtngihillan,  to 

tremble. 
Wemi  owenluen.     Ill,  8.     To  all  saying.      Wemi,  and  hien,  to  say. 
Wemi  tackwicken.     V,  33.     All  united.      Tachquizui,  together. 
Wemiten.     Ill,  11.     All  go  out.     IV,  54.     To  go  all  united.      Wemi- 

ten  (infin),  to  go  all  forth  or  abroad.     Z,      Gr.  244. 
Wemoltin.     II,  10.     All  go  forth.     Ill,  9,  18.     They  go  forth.     They 

are  all  going  forth.     Z.     Gr.  p.  244. 
Wemopannek.     Ill,   17.     All  went.      Wemi,  with  past  preterit  suffix. 
Wenchikit.     V,    52.     Offspring.      Wentschiken,    to    descend,    to   grow 

out  of.     Z. 
Wetamalowi,    IV,  33.    The  wise  they.     Wewoatamamine,  wise  man.    Z. 
Wewoattan.     IV,  42.     To  be  wise  or  by  wise.      Woaton,  to  know.     Z. 
Wich.     I,  7.     With.      Witschi,  with. 

Wichemap.     II,  12.     Helped.      Wiischeman,  to  help  somebody. 
Wihillan.     I,  23.     Destroying  or  distemper.     Nihillan,  to  destroy. 
Wihlamok.     Ill,    14.     Head  beaver.      Wil,   head ;    atnuchke,    beaver. 

Moh. 
Wikhichik.     Ill,  4.     Tillers.     Wikhetschik,  cultivators  of  the  earth.    Z, 
Wiki.     II,  4.     With.      Witschi,  with. 
Wikwan.     V,  20.      Wikwam,  house. 

Wilawapi.     111,19.     Rich  manly.      Wil,  hea.d;  aJ>e,Taa.n. 
Winakicking.     V,  25,  27.     Sassafras  land  at  or  Penna.      Winak,  sassa- 
fras.    Z. 
Winakununda.     V,  36.     Sassafras  tarry.      Winak,  sassafras,  guneunga, 

q.  V. 


252  THE    LENAPE    AND    THEIR    LEGENDS. 

Winelowich.     V,  i8.     Snow  hunter.    Wineu,  snow;  elauwzVsc/i, hunter. 

Wineu.     Ill,  2.     It  snows.      Wineu,  it  snows. 

Wingelendam.     IV,  60.      Wingelendam,  to  approve,  to  like.     Z. 

Wingenund.     IV,  39.     Mindful. 

Wingi.     I,  20.     Willingly.      Wingi,  fain,  gladly,  willing. 

Winiaken.     Ill,   11.     At   the  land   of  snow.     Wineu,  it  snows;    aki, 

land. 
Winimokom.    II,  13.    Of  beings  grandfather.     Ozvini  and  Mokom,  q.  v. 

Wisawana.     IV,    34.     Yellow    River.      Wisaweu,    yellow;    amhanne, 

river. 
Wishanem.     II,  15.  *  Frightened.      Wischaleu,  he  is  frightened.     Z. 
Wishi.     I,  17.     Good.    Probably  for  mesitche  ^^QVx"^,  ?nitcha,  etc.,  great, 
Witchen.     111,15.     Going  with.      Witen,  to  go  viiih..     K. 
Wittank.     IV,  34.     Town.      Witen,  to  go  or  dwell  with. 

Wittanktalli.     Ill,    l.     Dwelling   of    Talli.      Witen,   to   go  with.  Z. 

talli,  there.     Z. 

Wiwunch.     I,  24.     Very  long.      Wiwuntschi,  before  now,  of  old.  K. 

Wokenapi.     IV,  1 1.     Fathers  men.      ^Foa/^/a/// repeatedly,  again.  K. 

Wokgetaki.  I,  i.  Wokget,  on  the  top;  aki,  land.  Wochgitschi, 
above,  on  top  ;  aki,  land,  earth. 

Woliwikgun.  Ill,  i.  Cane  house.  Walak,  hole;  walkeiijhe'vi  dig- 
ging a  hole.     Z. 

Wolomenap.     V,  28.     Hollow  men.      Wakkillejnato,  wide,  far.     K. 

Won.     I,  24.     This.      Woft,  this,  this  one.     K. 

Wonwihil.     V,  40,  59.     At  this  time.      Won,  this,  wil,  head. 

Wsamimaskan,     IV,  57.     Too  much  strong.     Maskan,  great. 

W'shakuppek.  Ill,  17.  Smooth  deep  water.  Wschacheu,  it  is  slip- 
pery, smooth,  glossy ;  pek,  lake,  sea. 

Wtakan.     Ill,  3.     Mild.      Wtakeu,  soft,  tender.     Z. 

W'tamaganat.  IV,  37.  And  chieftain.  The  smoker  or  pipe  bearer. 
See  note  to  IV,  2. 

Wtenk.     I,  II.     After.     Ibid. 

Wulakeningus.  V,  42.  Well  praised.  Wulakenimgussin,  to  be 
praised.     K. 

Wulamo.     II,  I;  IV,  i;  V,  i.     Long  ago.      Wulafnoe,\Qn'gz.go. 

Wulaton.     111,3;  IV,  II.     To  possess. 

Wulliton.     Ill,  i6.      Wulaton,   to   save,   to   put  up.     K.      Wuliton,  to 

make  well.     K. 
Wulatenamen.     V,  41.     To  be  happy.     Ibid. 
Wulelemil.     Ill,  17.     Wonderful.      Wulelemi,  wonderful. 
Wuliton.     II,  15.     To  make  well,  to  do  well.     Z.     Gr.  p.  222. 
Wulitowin.     IV,  20.     Good  who  (did).     See  last  word. 


VOCABULARY.  253 

Wulitshinik.     V,  4.     Good  stony  <7r  well,  hardy.      IViiHf,  good;    assin, 

'  stone. 
Wulitpallat,     V,  30.     Good  warrior.      Wulii,  good ;  itopallat,  warrior. 
Wunand.     I,  17.     A  good  god.     Root  Wim.     See  p.  104. 
Wundanuksin.     IV,  32.  Being  angry.      Wiindanuxin,  to  be  angry  at 

or  for.     K. 
Wunkenahep.     V,  12.     West  he  went.      WHndcJiene2i,\i\s,  vi&zt. 
Wunkenapi.     Ill,  20.     Western  man.      Wimdc/ien,vfQS\.;  ape,mz.n. 
Wunkeniwi.     Ill,  6.     Westerlings.     See  above. 
Wunkiwikwotank.     V,  13.     West  he  visited.     See   above.    Khuichen, 

to  visit. 
Wunpakitonis.     V,  13.     West  abandoned.     Pakiton,  to  throw  away. 
Wunshawononis.     V,  13.     West  southerners.     Shawano,  south. 
Yagawran.     Ill,  8.     (In  the)  huts.     Ibid. 
Yagawanend.     IV,  50.     Hut  maker.     See  last  word. 
Yuch.     I,  6.     Well.      Yuh.     H.      Yuch.     K.      Yttk,  these.     K. 
Yukepechi.     IV,  i.     Till  there.      Yukepetschi,  till  now,  hitherto.     K. 
Yuknohokluen.     IV,  48.     Let  us  go  saying.     Doubtful. 
Yulik.     I,  6.     These.      Yukik,  these.     K. 
Yutali.     I,  2,  22.     There.    Jutalli,  just  here.     K. 


APPENDIX. 


AGOZHAGAUTA.     {page  1 4,  Note.) 

With  reference  to  this  word  I  have  been  favored  with  the  opin- 
ions of  Gen.  Clark,  Mr.  Horatio  Hale,  and  the  Rev.  J.  A.  Cuoq, 
all  able  Iroquois  scholars. 

Gen.  Clark  and  Mr.  Hale  believe  that  it  is  a  dialectic  or  corrupt 
form  for  agotsaganha,  which  is  a  derivature  from  atsaganneji 
(Bruyas,  Radices  Verborum  Iroquceorum,  p.  42).  This  verbal 
means,  in  one  conjugation,  "  to  speak  a  foreign  language,"  and 
in  another,  "  to  be  of  a  different  language,  to  be  a  foreigner."  The 
prefix  ago  or  ako  is  an  indefinite  pronoun,  having  the  same  form 
in  both  singular  and  plural,  and  is  used  with  national  or  tribal 
appellations,  as  va.  akononsionni,  "People  of  the  Long  House," 
the  general  name  of  the  Five  Nations.  Gen.  Clark  notes  that  the 
term  agotsaganens,  or  agotsaganes,  was  the  term  applied  by  the 
Iroquois  to  the  Mohegans,  =  "  People  who  speak  a  foreign  tongue." 
(Jogues,  Novum  Belgium  (1646),  and  Pa.  Colonial  Records,  vol. 

vi,  p.  183.) 

The  Rev.  Mr.  Cuoq  believes  that  the  proper  form  is  akotsa- 
kannha,  which  in  his  alphabet  is  the  same  as  agotsaganha,  but  he 
limits  its  meaning  to  "  on  est  Abnaquis,"  from  aktsakann,  "etre 
Abnaquis."  (See  his  Lexique  de  la  Langue  Iroquoise,  pp.  i,  155.) 
The  general  name  applied  by  the  Iroquois  to  the  Algonkins  he 
gives  as  Ratirontaks,  from  karonta,  tree,  and  ikeks,  to  eat,  "  Tree- 
eaters"  {Lexique,  p.  88)  ;  probably  they  were  so  called  from  their 
love  of  the  product  of  the  sugar  maple. 

DIALECT  OF  THE  NEW  JERSEY  LENAPE.  {p.  46) 

An  interesting  specimen  of  the  South  Jersey  dialect  of  the 
Lenape  is  preserved  in  the  office  of  the  Secretary  of  State,  Tren- 
ton, N.  J.  It  is  a  hst  of  237  words  and  phrases  obtained  in  1684, 
at  Salem,  N.  J.  It  was  published  in  the  American  Historical 
Record,  vol.  I,  pp.  308-311,  1872.  The  orthography  is  EngHsh, 
and  it  is  evidently  the  same  trader's  jargon  which  Gabriel  Thomas 
gives.  (See  p.  76.)  The  r  is  frequent ;  man  is  renus  leno;  devil 
is  manitto;  God  is  Jiockimg  tappin  (literally,  "he  who  is  above"). 
There  are  several  typographical  errors  in  the  printed  vocabulary. 

255 


256  APPENDIX. 

REV.  ADAM   GRUBE.      (/.  84.) 

His  full  name  was  Bernhard  Adam  Grube.  Between  1760-63 
he  was  missionary  in  charge  of  the  Moravian  mission  at  Wech- 
quetank,  Monroe  County,  Pa.,  and  there  translated  into  Delaware, 
with  the  aid  of  a  native  named  Anton,  a  "  Harmony  of  the 
Gospels,"  and  prepared  an  "  Essay  of  a  Delaware  Hymn  Book." 
Both  these  were  printed  by  J.  Brandmiiller,  at  Friedensthal,  Pa., 
and  issued  in  1763  ;  but  no  copy  of  either  is  known  to  exist. 

EASTERN   ORIGIN   OF   THE   ALGONKINS.      {pp.  12  and  I4S-) 

Quite  recently  M.  Emile  Petitot,  in  an  article  entitled,  De  la 
pretendue  Origi7ie  Orientale  des  Algonquins''  {Bulletin  de  la 
Societe  d' Anthropologie ,  1884,  p.  248),  has  attacked  the  theory 
that  the  Algonkin  migrations  were  from  the  northeasterly  por- 
tions of  the  American  continent,  toward  the  west  and  south.  His 
arguments  are  based  on  two  Cree  legends  which  he  relates,  one  of 
which  is  certainly  and  the  other  probably  of  modern  date,  as  the 
incidents  show  ;  and  on  his  criticism  of  the  derivation  of  the  name 
"  Abnaki."  Of  this  he  says  :  "  IVaiang  signifie  plutot  detroit  que 
orient ;  et  quant  au  mot  as^/y  ou  ahkiy,  il  vent  dire  terre,  et  non 
pas  peieple." 

Now,  no  one  ever  claimed  that  abnaki  meant  eastern  people. 
The  Abbe  Maurault  translates  the  form  Abanki  by  "  terre  au 
Levant."  {Histoire  des  Abenakis,  Introd.  p.  ii,  Quebec,  1866.) 
In  Cree  wapaw,  in  Chipeway  wabi,  mean  narrows  or  strait;  but 
they  are  derivatives  from  the  root  ivab,  and  mean  a  light  or  open 
place  between  two  approaching  shores,  as  Chip,  wabiganta,  or 
ivabimagad,  "  there  is  a  strait  between  the  two  shores."  (Baraga, 
Otchipwe  Dictionary.')  The  name  Abnaki  is,  moreover,  no  argu- 
ment either  for  or  against  the  eastern  origin  of  the  Algonkin  stock, 
as  it  was  merely  a  local  term  applied  to  a  very  small  branch  of  it 
by  the  French.  Hence  M.  Petitot's  criticisms  on  the  theory  under 
consideration  are  misplaced  and  of  no  weight. 

To  what  has  been  said  in  the  text  I  may  add  that  the  Algonkins 
who  visited  Montreal  early  in  the  17th  century  retained  distinct 
traditions  that  they  had  once  possessed  the  land  to  the  east  of  that 
city,  and  had  been  driven  south  and  west  by  the  Huron-Iroquois. 
See  the  Abbe  Maurault,  Histoire  des  Abenakis,  p.  iii,  and  Wm. 
W.  Warren,  Hist,  of  the  Ojibways,  Chap.  IV  (Minnesota,  Hist. 
Colls.,  1885). 


INDEX  OF  AUTHORS 


( The  principal  references  are  in  full-faced  iype.) 


Abbott,  C.  C,  44,  52,  57,  69. 

Adair,  J-,  61. 

Alsop,  "G.,  14. 

Anthony,  A.,  156,  i5i,  219. 

Aupaumut,  H.,  18,  20,  23,  45,  113. 

Baraga,  J.,  35,  59,  62. 
Barton,  B.  S.,  146. 
Beach,  W.  W.,  115,  125. 
Beatty,  C,  23,  47,  69,  138. 
Bozman,  J.,  15,  23,  29. 
Brainerd,  D.,  46,  62,  65,  127,  137. 
Brickell,  J.,  64. 
Brunner,  D.  F.,  52,  57. 

Campanius,  T.,  66,  *75,  96, 116,1 26, 

131- 

Clark,  W.  P.,  152. 
Copway,  G.,  61,  160,  219. 
Cummings,  A.,  87. 
Cuoq,  F.  H.,  71,  105. 

Darlington,  W.,  50. 

Darwin,  C,  140. 

De  Laet,  31,  44. 

Dencke,  C.  F.,  84. 

Denny,  E.,  86,  94. 

Donkers,  J.,  132. 

Drake,  S.  G.,  163. 

Duponceau,  P.  S.,  77, 102,  121,  155. 

Durant,  M.,  122. 

Eager,  36. 

Ettwein,  J.,  14,  18,47,51,88,132, 

229,  etc. 
Evelin,  R.,  41. 

Fast,  C,  125. 
Fleet,  H.,  27. 
Force,  M.  J.,  29,  31. 
Foulke,  W.  P.,  116. 


Gallatin,  A.,  31,  112,  120. 

Gray,  A.,  149,  155. 
Grube,  B.  A.,  83,  256. 
Guss,  N.  L.,  14. 

Haldeman,  S.  S.,  150,  162. 

Hale,  H.,  12,  17,  18,  36,  95,   112, 

156. 
Hammond,  W.  A.,  1 10. 
Harrison,  W.  H.,  64,  112. 
Haven,  S.  F.,  150. 
Haywood,  J.,  17. 
Heckewelder,  J.,  15,  16,  18,  20,  21, 

22,  23,  30,  35,  43,  78,  92,   128, 

136,  140,  146,  219,  etc. 
Hendricks,  Capt.,  21. 
Henry,  M.  J.,  37,  45,  86. 
Hoffman,  W.  J.,  152, 
Holland,  F.  R.,  85. 
Hough,  125,  229. 

Howse,  J.,  13,  94,  98,  103,  105. 

James,  E.,  61,  152. 

Jogues,  I.,  255, 

Jones,  D.,  60. 

Jones,  P.,  16. 

Johnston,  J.,  26,  30,  125,  145. 

Kalm,  P.,  46,  50,  52, 
Kampman,  Rev.,  28,  84. 

Lacombe,  A.,  12,  26, 43,  103,  etc. 

Lawson,  J.,  61. 

Lindstrom,  131. 

Long,  J.,  20. 

Loskiel,  G.  H.,  18,  29,  47,  70,  91, 

137,  229,  etc. 
Luckenbach,  A.,  85. 


McCoy,  I.,  125, 
McKenney,  T.  L.,  224. 


257 


258 


INDEX    OF   AUTHORS. 


Mallery,  G.,  152. 

Martin,  H.,  54. 

Maurault,  J.  A.,  256. 

Mayer,  B.,  162. 

Meeker,  J.,  87. 

Mezzofanti,  Cardinal,  108. 

Morgan,  L.  H.,  12,   19,  21,  34,  40, 

47.  93- 
Morse,  J.,  31,  113,  145. 
Murray,  W.  V.,  24. 

Neill,  E.  D.,  27. 

Occum,  S.,  67,  70. 

Peale,  F.,  51. 
Peet,  S.  D.,  124. 
Penn,  Wm.,  58,  75,  122. 
Petitot,  E.,  256. 
Pickering,  J.,  94. 
Porter,  T.  C.,  57. 
Proud,  R.,  20,  37,  45- 

Rafinesque,  C.  S.,  148,  etc. 
Rasles,  S.,  60,  94,  etc. 
Reichel,  W.  C,  22. 
Richardson,  J.,  58. 
Roth,  J.,  78. 

Ruttenber,  E.  M.,  20,  21,   36,  42, 
55.  "6,  119. 

Schmick,  J.  J.,  22. 

Schoolcraft,  H.  R.,  20,  58,  62,  87, 

109,  133,  160,  219,  etc. 
Schweinitz,  E.  de,  25,  62,  129,  etc. 
Scull,  N.,  36. 


Shea,  J.  G.,  14,  231. 

Silliman,  B.,  155. 

Sluyter,  Peter,  132. 

Smith,  G.,  38. 

Smith,  J.,  23,  26,  114. 

Smith,  S.,  37. 

Squier,  E.  G.,  163,  167,  219,  etc. 

Stiles,  Pres.,  35. 

Strachey,  W.,  67. 

Tanner,  J.,  152,  160,  219. 

Thomas,  C.,  17. 

Thomas,  G.,  54,  75,  91,  96. 

Thompson,  C,  48,  115,  121. 

Tobias,  G.,  87,  88. 

Trumbull,  J.  H.,  20,  30,  ^;i,  46,  49, 

71,  74,  90,  97,  105,  219,  etc. 
Tryon,  G.  W.,  150. 

Van  der  Donck,  44,  51,  136. 
Vincent,  F.,  60. 

Ward,  Dr.,  153-4. 
Wassenaer,  55,  72. 
Watson,  J., 

Weiser,  Conrad,  60,  123. 
Whipple,  Lt.,  87,  96. 
White,  A.,  27,  28. 
Wied,  Prince  of,  55. 
Williams,  R.,  30,  55,  61,  94. 

Young,  T.,  38,  63. 

Zeisberger,  35,  55,  62,  69,  76,  105, 
113,  129,  134,  etc. 


INDEX  OF   SUBJECTS. 


( The  principal  references  are  in  full-faced  type.) 


Abnaki,  ii,  19. 

derivation  of  name,  256. 
Age  of  Gold,  135,  222. 
Agozhagauta,  14,  255. 

derivation  of,  255. 
Algonkins,  location,  9. 

dialects,  11,  89,  93. 

dialects,  traits  of,  89. 

myths,  67,  130,  164,  167. 

legends,  145. 

eastern  origin  of,  14,  145,  256. 
Allemoebi,  chief,  123. 
Alligewi,  141-2,  229-31. 
Alleghany,  derivation,  229-3 1. 
Alternating  consonants,  94. 
Andastes,  14. 
Arms,  native,  53. 
Assigunaik,  228. 
Assiwikales,  32. 
Auquitsaukon,  35. 

Bear,  Naked,  legend  of,  146, 
Blackfeet,  9,  49,  130. 
Bones,  preservation  of,  25,  54. 
Book,  Lenape  word  for,  59. 
Brandywine  creek,  Indians  on,  48. 
Brant,  Joseph,  122. 
Brush  nets,  53. 
Buffalo,  the,  226. 

Cachnawayes,  26. 
Canai.     See  Conoys. 
Canassatego,  15,  114,  121. 
Canaways.     See  Conoys. 
Cantico,  derivation,  73. 
Cape  May,  tribes  at,  41. 
Cardinal  Points,  the,  67. 
Carolina,  tribes  from,  25,  31,  32. 
Catawbas,  31. 

Cherokees,  13,  16,  166,  230. 
Chesapeake  Bay,  Indians  on,  15, 23, 
24,  25. 


Chicomoztoc,  139. 

Chihohockies,  37. 

Chiholacki,  the,  20,  37. 

Chilicothe,  30. 

Chipeways,  9,  56,  62,  113,  130,  131, 

151-2,  222. 
Christina  Creek,  15. 
Civility,  chief,  48. 
Cohongorontas,  15. 
Condolence,  custom  of,  18. 
Conestoga  Creek,  15. 
Conestogas,  14. 
Confederacy,  Algonkin,  19. 
Conoys,  25. 
Conoy  town,  29. 
Copper,  use  of,  50,  52. 
Cree  dialect,  10,  12,  98. 
Crees,  9. 
Crosweeksung,  or  Crosswicks,  45. 

Dance,  sacred,  73. 
Deed,  First  Indian,  120. 
Delamattenos,  16.    See  Talamatans 

and  Hurons. 
Delawares.     See  Lenape. 
Deluge,  Myth  of,  134,  167. 
Dialects  of  the  Lenni  Lenape,  91. 
Dogs,  54. 

Dreams,  belief  in,  70. 
Dyes,  use  of,  53. 

Eastlanders,  19. 
Eries,  13. 
Ermomex,  42. 
Eskimos,  70,  232. 

Fairfield,  founding  of,  124. 

Fire  worship,  65,  73. 

Fish  River,  229. 

Five  Nations.     See  Iroquois. 

"Four  Sticks,"  the,  152. 

Four  winds  as  deities,  65,  67. 


259 


260 


INDEX   OF    SUBJECTS. 


Foxes,  tribe,  ii,  113. 
Friends,  their  relations  to  the  In- 
dians, 63,  126. 
Frog  Indians,  44. 

Ganawese.     See  Conors. 
Gekelemukpechunk,  town,  123. 
Gesture-speech,  native,  152. 
Glus-kap,  Micmac  god,  130. 
Gnadenhiitten,  124,  125,  128. 
Gollitchy,  chief,  118. 
Gookin,  Governor,  118. 
Gordon,  Governor,  iig. 
Grave  Creek  Mounds,  17. 
Grandfathers,    Delawares    as,    23, 

US- 
Grandfathers,  Fire  as,  65,  73. 
Guaranis,  the,  70. 

Hare,  the  Great,  66. 

Head,  idols  of,  68. 

Heart,  symbolic  meaning  of,  71. 

Hieroglyphics,  native,  57. 

Hithquoquean,  chief,  117. 

Hurons,  13,  16,  144,  165, 168,  231. 

Idols,  68. 

Indian  corn.     See  Maize. 
Indian  paths,  the,  45. 
Inscribed  stones,  57. 
Interments,  54. 
Iroquois,  location,  13. 

history,  no,  114,  120. 

Kanawha,  derivation,  26. 
Kanawhas.     See  Cottoys. 
Kansas,  Delawares  in,  126. 
Kikeron,  132,  133. 
Kittawa-Cherokees,  16. 
Koquethagachton,  chief.    See  White 

Eyes. 
Kuscarawocks,  23. 

Lenape,  the,  33. 

myths  of,  130. 
Lenape  dialects,  91,  sqq. 

prefixes,  99. 

grammatical  structure,  105. 

derivation,  2,Z- 
Light,  worship  of,  65,  130,  132. 


Long  Island,  Indians  of,  67,  70. 
Long  Walk,  the,  115,  128. 

Machtoga,  a  festival,  73. 
Macocks,  38. 

Mahicanni.     See  Mohegans. 
Maize,  native  name  of,  48. 

origin  of,  228. 
Manabozho,  167.     See  Michabo. 
Manito,  derivation  of,  219. 
Mantes,  42,  44. 
Manufactures,  51. 
Marcus  Hook,  derivation,  39. 
Masco,  chief,  T45. 
Meday  worship,  71. 
Medicine  men,  71,  135. 

rattle,  135. 

lodge,  71. 
Mengwe,  derivation,  14,  116,  141. 
Mesukkummegokwa,  222. 
Miamis,  9,  144,  146. 
Michabo,  130,  167. 
Micmacs,  10,  48,  130. 
Milky  Way,  myth  of,  70. 
Mingo,  15,  116,  1 18. 
Mingo  Creek,  15. 
Minisink.     See  Minsi. 
Minquas,  14. 
Minsi,  19,36,  114,  116,117,  122, 

dialect,  92. 
Mission  Delaware  dialect,  97. 
Mohegan  dialect,  22,  93. 
Mohegans,  19,  20,  165. 

myths  of,  136,  139. 
Monsey.     See  Minsi. 
Montauk  Indians,  67. 
Mounds,  building  of,  17,  51, 

builders,  231. 
Munsees.     See  Minsi. 
Myths  of  Lenapes,  130. 

Namaes  sipu,  141,  143. 
Nanabozho,  130,  131,  166,  224. 
Nanticoke  dialect,  24. 
Nanticokes,  22,  145. 
traditions  of,  139. 
Narraticons,  42. 
Neobagun,  the,  151,  152. 
Neutral  Nation,  13. 
New  Albion,  41. 
New  Jersey  Lenape,  40,  127,  256. 


INDEX   OF    SUBJECTS. 


261 


New  Jersey  Lenape,  their  dialect, 

46,  93.  95- 
Ninniwas,  151. 
Nottoway  s,  13. 

Obviative,  in  Lenape,  107. 

Ohio,  Delawares  in,  124,  125. 

Okahokis,  38. 

Old  Sack,  25. 

Olum,  derivation  of,  153. 

Onas,  name  of  Penn,  derivation,  95. 

Onondagas,  1 17. 

Opings,  21,  42. 

Opossum,  the,  43. 

Opuhnarke,  the,  19. 

Osages,  151,  161. 

Ossuaries,  23,  54. 

Otayachgo,  tribe,  22. 

Ottawas,  113,  122, 140,  145,  232. 

Paint,  word  for,  60. 
Paints,  use  of,  53. 
Paint  Creek,  60. 
Palisades,  51. 

Pascatoway,  derivation,  26. 
Pascatoways,  15,  25,  47- 
Passive   voice,   in    American    lan- 
guages, 108. 
Peace-belt,  the,  47,  114. 
Peace  chiefs,  47. 
Penn,  Wm.,  75,  116,  122,  127. 

his  Indian  name,  95. 

his  treaties,  120. 
Pequods,  30. 
Pictographs,  56. 
Pipes,  50,  118. 
Piquas,  29. 

Piscatoways.     See  Pascatoways. 
Playwickey,  derivation,  39. 
Pohhegan, the,  35. 
Pomptons,  42,  43. 
Potomac,  Indians  near,  25,  67. 

Iroquois  name  of,  15. 
Pottawatomies,  11,  113. 
Pottery,  native,  51. 
Powwow,  derivation,  70,  227. 
Priests,  native,  70. 
Pueblo  Indians,  no. 

Record  Sticks,  59. 
Red  Score,  the,  161. 


Sachem,  derivation,  46. 

Sacs  or  Sauks,  li,  113. 

Safe  Harbor,  inscription,  57. 

Sanhicans,  43. 

Sapoonies,  the,  31. 

Scheyichbi,  40,  143. 

Scythians,  disease  of,  no. 

Senecas,  117,  121. 

Serpent   worship,  71-2,    167,   222, 

231. 
Seven,  as  a  sacred  number,  139. 
Shamokin,  29,  115,  123. 
Shawnees,  29,  39,   113,   119,  145, 
219. 

sacred  song  of,  145,  note. 
Shekomeko,  128. 
Sign-language,  native,  152. 
Snake,  the  Great,  71,  167. 
Snake  people,  the,  165,  227,  231. 

land,  the,  167,  231. 

water,  136. 
Soap-stone,  use  of,  52. 
Soul,  doctrine  of,  69. 
Spears,  use  of,  53. 
Stars,  knowledge  of,  55. 
Stockbridge  Indians,  45,  113. 
Sun  worship,  65. 
Susquehanna,  derivation  of,  14. 

lands,  120. 
Susquehannocks,  13,  53,  116,  121. 

Tadirighrones,  31. 
Talamatans,  165,  168,  231. 
Talega,  the,  165-6. 
Talligewi,  141-2,  229,  231. 
Tamany,  41,  117,  229. 
Tatemy,  Moses,  128. 
Taurus,  constellation  of,  55. 
Tawatawas,  146. 
Taway  or  Tawas,  232. 
Tedpachxit,  chief,  124-5. 
Tedyuscung,  33,  40. 
Thahutoolent,  chief,  125. 
Thousand  Isles,  the,  165. 
Tiawco,  the,  22. 
Time,  computation  of,  55. 
Tobacco,  name  and  culture,  49,  228. 
Tockwhoghs,  23. 
Tollan,  225. 

Totemic  animals,  the,  39,  68. 
marks,  39,  57. 


262 


INDEX   OF   SUBJECTS. 


Towanda,  derivation,  23. 

Tsalaki,  166,  230. 

Tula,  225. 

Turkey  River  =  Ohio,  39. 

Turkey  sub-tribe.      See    Utialacht- 

gos. 
Turtle,  symbol  of,  132-35. 
Turtle  sub-tribe.     See  Unamis. 
Twelve,  a  sacred  number,  73. 
Twightees,  146,  232. 

Unalachtgo,  derivation,  36. 
Unalachtgos,  37. 
Unami,  derivation,  36. 
dialect,  79,  80,  91, 
Unamis,  37. 

Virgin -mother,  myth  of,  131. 
Vowel  change  in  Lenape,  107. 

Walam,  derivation,  60,  104,  161. 
Walam  Olum. 

evidences   of   its  authenticity, 
67,  89,  136,  155-158,  225. 

history  of,  151. 

phonetic  system,  159. 

metrical  form,  159. 


Walam  Olum. 

pictographic  system,  160. 

MS.  of,  162. 

synopsis  of,  1 64. 
Wallamiink,  53,  60. 
Wampanos,  21,  128. 
Wampum  belts,  47,  138. 
Wapanachki,  the,  19. 
Wapeminskink,  town,  124. 
Wapings,  21,  42,  1 28. 
Wappingers,  the,  20. 
War  captains,  47. 
Water  god,  the,  222. 
Wendats.     See  Hurons. 
We-shellaqua,  219,  220. 
White  Eyes,  chief,  58,  121,  123. 
White  River,  the,  124,  144,  153. 
Winicaco,  24. 
Wingenund,  chief,  58. 
Wiwash,  the,  25. 
Women,  the  Lenape  as,  109. 
Wonameys,  36. 
Wolf  sub-tribe.     See  Minsis, 
Wyandots,  13, 16,  231. 

Year,  the  native,  55. 

Zinzendorf,  Count,  128. 


LIBRARY 

— OF — 

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